.;
I
California
legional
acility
THE LIBRARY
OF
THE UNIVERSITY
OF CALIFORNIA
LOS ANGELES
111.
THE
SINNERS
G U I D E,
FROM
VICE to VIRTUE;
GIVING HIM
Inftrutions and Directions how
to become Virtuous.
Written originally in Spanifb, by the Reverend Father
LEWIS of Granada, Provincial of the Order of
St. Dominicki in the Province of Portugal.
The SECOND EDITION,
Carefully Rcvifcd and
LONDON:
Printed For N. GIBSON in St. Alban's - Street, near
St. James's - Square, 1 7 60.
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THE
Author's Preface.
SAY /* thejuft man, that it is well, Ifa. iii. 10. This is a
Meffage from GOD, delivered by the Prophet Ifaiab
to all the Juft, it is the fhorteft in Words, and the mod
copious in Bounty, that could have been fent. Men
are ufually free in prorhifmg, but flow in performing;
GOD, on the contrary, is fo liberal and magnificent in
performing, that all the Expreflions of his Promifes are
infinitely fhort of his Actions. For what could be ex-
preffed fliorter than the aforefaid Sentence : Say tothejuft
man, that it is well. Yet how comprehenfive is this Word
Well? which I conceive, was therefore not enlarged upon,
or diftinguifhed* that Men might be fenfible no Words
were fufficient fully to exprefs it, nor any Diftinction re-
quifite tp declare what Sort of Bleflings were compre-
hended under this Word Well-, which includes all that
can be imagined. So that, as when Mofes afked of GOD*
what Name He had, the Anfwer was : He that is, with*
out adding any other Word ; to mow that his Being was
not limited and bounded, but that it comprehended
every Being and Perfection, which belongs to the faid
Being without Mixture of Imperfection ; fo here he de-
livered this fhort Word, Well^ without explaining of it,
to fignify, that all the Bleflings the Heart of Man is ca-
pable of defiring, are contained under this Promife,
GOD makes to the juft Man in Reward of his Virtue^
expreffed by the fingle Monafyllable, Well.
2. This is the main Subject I defign, by the Help of
GOD, to treat of in this Book, adding fuch Rules and
Inftructions as are proper to make a Majn virtuous,
b Ac-
x The AUTHOR'S PREFACE.
confider ferioufly upon this Matter, where there occurred
to him two diftinct Methods of Living : the one of Vir-
tue, the other of Pleafure, and after weighing both of
them maturely, he at lad refolved to follow the Way of
Virtue, and forfake that of Delight. If any Thing iri
this World requires good Advice, and a fteady Refolu- '
tion, it is this fame ; for if we fo often make Reflections
on thofe Things which are for the Benefit of Life, how-
much more Application ought we to make for the Bufi-
nefs of Life itfelf, efpecially fince in the World, there are
fo many Guides and Ways of Living.
7. This is it, Chriftian Reader, I would have ^ou do*
and what I invite you to, viz. That laying afide for a
fhort Time, all the Cares and Bufmefs of the World,
you withdraw yourfelf into this fpiritual Solitude, and
diligently confider what Courfe of Life you had beft to
fleer. Remember, that among all worldly Concerns,
there is none requires more Sollicitude and a longer Study^
than the Choice of what Life we are to follow, for if
this be rightly inftituted, all other Things will go right,
and on the contrary, if this be miftaken, every Thing
clfe will go wrong. So that to be right or wrong in other
Cafes, concerns only Particulars, this alone is Univerfal*
and comprehends all. For what can be built upon an ill
Foundation ? what will all other Profperities and pruden-
tial Acts fignify, if Life itfelf be diforderly ? or what
harm can all Adverfities and Miftakes do, if Life be
duly formed*? what does it avail a Man, fays our Sa-
viour, to gain the whole World, if he lofes his Soul ?
fo that there is not under the Sun any Bufmefs of more
Moment to be handled than this, nor is there any that
more nearly concerns Man, for it is not his Honour or
Fortune that lies at Stake here, but the Life of his Soul
and everlafting Blifs. Do not therefore read this cur-
forily, as you do other Things, turning over many
Leaves, and haftening to the End, but fit down like a
Judge on the Tribunal of your Heart, and give ear to
thefe Words with Silence and Attention. This is no
Bufmefs
* Luke, e. ix. v. 25.
The AUTHOR'S PREFACE. xi
Bufmefs to be done with Precipitation, but require?
much Sedatenefs, as treating of the whole Bufmefs of
Life, and all that depends on it. Confider how nice you
are in examining worldly Affairs, fince you will not (land
to the Judgment of one Bench, but Appeal to higher
Courts and Judges, that they may not mifcarry. And
fince the Matter you have in Hand does not concern
Earth but Heaven , not the Things belonging to you,
but your own Perfon, remember this is not to be handled
negligently, as if you were half afleep, but with much
Application. If hitherto you have been in the Wrong,
reckon, yourself now New-born into the World, let us
now call ourfelves to an Account, let us wipe off all paft
Mifcarriages, and turn over a new Leaf. O that you
would now believe me, liften to me attentively, and like
an upright Judge, give Sentence according to what {hall
be alledged and made out ! How happy would your
Choice be, how fortunate my Labour ?
8. I am fenfible my Wifh is very great, and no Pen of
itfelf is able to bring it to Pafs, for which reafon I here
in the Beginning befeech him, who is the Virtue and
Wifdom of his Father, and who has the Keys of David
to open and fhut to whom he pleafes, that he will be
prefent with, and inftill himfelf into thefe Words, and
give them Spirit and Life to move fuch as mall Read
them. Yet if I reap no other Fruit of my Labour, but
the fatisfying my own Defire, in abundantly extolling fo-
commendable a Thing as Virtue is, which I have long
coveted ; I mall look upon this alone as a fuflicient Re-
ward for all my Labours. I have endeavoured in this,
as in all my other Works, to fuit myfelf to all Perfons,
either Spiritual or Carnal, that fince the Neceffity and
Caufe is Univerfal, my Writing may be fo too. For
good Men by reading this Book, will be more confirmed
in the Love of Virtue, and take deeper Root in it ; and
thofc who are not fo, will perhaps difcover how great
Lofers they are in deviating from it. According to this
Do&rine, good Parents may Educate their Children from
their Infancy, that from thofe tender Years it may be-
come
xii The AUTHOR'S PREFACE.
come habitual to them, to honour, worfhip, and follow
Virtue, for a virtuous Child is one of the greateft Blef-
Jfings a Father can have.
9. This Work may be alfo of great Ufe to thofe whofe
Duty it is to inftruct the People, and preach up Virtue,
becaufe the principal Motives and Inducements to oblige
us to embrace it, are here orderly fet down, and what-
foevcr has been writ upon this Subject, may be reduced
to them as to common Places. And forafmuch as we
here fpeak of the prefent Advantages of Grace promifed
to Virtue, fpecifying twelve fingular Privileges it enjoys,
and that it is moft certain, all thefe Riches and Bleffings
were conferred on us through Jefus Cbrift^ therefore this
Doctrine is very beneficial for the better Understanding
thofe Books of Holy Writ, which particularly treat of
the Myfteries of Chrift, and the ineftimable Benefit of
our Redemption, fuch as the Prophet Ifaiab* the Canti*
ties, and the like.
*
<*>
THE
THE
Publifher rt? /^ Reader.
YO U have here> Chriftian . Reader, prefented
to you, the fecond edition of a moft excellent
and ufeful book, entitled 'The Sinners Guide,
a book which has defervedly gained the efteeni
of every one, and has been tranflated from the original
Spanifh into moft of the European languages. It was
publifhed in Englifh feveral years ago, and was fo well
received, that the firft edition being all fold, it has been
long defired to appear again in a fecond. The excellent
effects, in the converfion of many fmners, has abundantly
fhown the utility of it : and we may venture to defy any
(inner to read it ferioufly over, and not to own himfelf
convicted of the greateft folly and madnefs in .neglecting
the ftudy and practice of virtue , and in purfuing the
ways of fin. The neceflity of the former, and the ami-
ablenefs of it, are here painted in the flrongeft and moft
lively colours. The dreadful confequences of fin, and
the extreme ingratitude of fmners to GOD, with their
madnefs and folly are fet forth in the cleared light. To
read the powerful motives the pious author ufes to excite
to a love of virtue, and hatred to fm, muft make a deep
imprefTion on all who are not quite infenfible, and to-
tally regardlefs of their future (late. His method is clear,
juft, and convincing, and of which he gives an account
in his preface ; and it would be fuperfluous to add any-
thing to what he there fays.
In this fecond edition fome very fmall alterations have
been made in a few expreflions, to render it more con-
formable to the prefent manner of writing and fpeaking,
but the ftile and diction of the firft tranflator is ftrictly
adhered to : ir is fo very plain, moving, and full of
unction, as to attempt to change it would be a fault.
The ftile of the excellent author appears alfo to have
a 2 been
iv The Publijber to tie Reader.
been plain, familiar, and yet nervous , the proper
flile for books of piety and inftruction : the more eafy
and natural, the more of unction and fpirit appear in
them, the more they affect the mind, and work upon
the will. It is the fimple and devout ftile which mould
be chiefly obferved in all writers and tranflators of fuch
books, and in which, the firft tranflator of this into
Englifh happily fucceeded. This determined the revi-
fers of it in this fecond edition, to adhere to, and pub-
lifh it in the fame ftile and expreflion. Flouriming
periods, beautiful cadencies, and rhetorical flights, are
not to be fought for, nor ufed in works of this nature*
defigned, not to tickle or pleafe the ear with pompous
founds of elegant fentences, but to touch and inflame
the heart ; to move the will efficacioufly to a fmcere
converfion from fin, and to love and ferve GOD in an
earneft purfuit of virtue. Never more neceffary to be
enforced then in tht-fe times of an almoft univerfal de-
generacy, of coldnefs and indifference in what regards
that imporant affair the falvation of our fouls.
It may be objected, by fome, that there are already
freat plenty aud a fufficient number of books of this
ind already printed, and that new books are only fay-
ing the fame thing over again, rather tedious than
agreeable. To this it may be anfwered, that while
the devil, by his inftruments, is daily publHhing books
of a contrary tendency in order to root out virtue and
piety, to furnifh antidotes againft the poifon of fuch
pernicious bocks, and to mew the fallacy and weak
reafoning of practical infidels and libertines will be always
neceffary. Can we fee religion xlaily attacked, and not
appear in defence of it ; can we tamely and without
concern, behold multitudes of fouls redeemed by the
facred blood of JESUS CHRIST, running headlong to
hell, and not to be moved with pity and endeavour to
flop them ? can we fee ourfelves in danger, and not
willingly accept of any thing that may preferve us ?
as to the multiplicity of books of devotion and inftruc-
tionj it may be confidered, that variety is not only
agreeable, but profitable likewife ; as one may more
affect
The Publijher to tie Reader. r
affect and move us than another, and from this variety
every one's fpiritual tafte may be fitted. The different
thoughts and reafonings of fpiritual writers, are but as
fo many different ways and means to arrive at the fame
end, and are fo many various and agreeable paths
wherein we may walk, and, by them, be brought to
heaven, whether we ought to tend as to the great and
fole end of our being. This may fufHce, as to this
fecond edition of this excellent book. A word con-
cerning the pious author of it may not, perhaps, be
difagreeable.
Father Lewis of Granada, fo called from his being born
in that city, came into the world in the year 1504 or 1505.
His parents were poor and of low circumftances, but
a Spanim nobleman was fo charitable as to put him to
ichool, and take care of his education. Having made
a good progrefs in learning, and his early piety grow-
ing up with him, he foon difcovered the folly and dan-
ger of a worldly life, and therefore refolved to quit the
world, and to feek a proper fecurity againft its tempta-
tions, in a religious ftate, therein to confecrate himfelf
entirely to the fervice of GOD. For this end he entered
into the holy order of St. Dominick, and took the reli-
gious habit in the Dominican convent of Granada, in
the year 1524. In his novicefhip, and after his pro-
fefilon, he was remarkably edifying in his exact obfer-
vance of regular difcipline, and all the rules of the con-
vent j for his great mortification, and ardent love of
GOD His fmgular merits raifed him, by degrees, to
feveral offices of fuperiority, till he was chofen provin-
cial, or chief fuperior of his province. Having long
practifed and imprinted in his own foul the maxims of
Chriftian Perfection, he was called forth to preach the
fame to others ; nor was fuffered to hide, or only difplay
in private the excellent talents he was endued with, but
to exercife them in publick, which he did with incredi-
ble fruit by his fervent and zealous preaching, in Gra-
nada, Valladolid, and all other places, and became the
moil celebrated preacher in all Spain, and was looked
upon as one of the greateft mailers and directors in a
fpiritual
2 *Tbe Sinners Guide.
begin with this principal part, (hewing how far we art
obliged to it, on account of the duty we owe to GOD,
who being gocrdrkfs itfelf, neither commands, requires,
nor afks any thing of us in this world but that we
be virtuous. Let us fee in the firft place, and ferioufly
confider on what grounds, and for what reafon, Almighty
GOD claims this duty of us. *.,
2. But as thefe are innumerable, we mail here touch
upon only fix of the chiefeft of them, on account of
every one of which, man owes to him all he is, or can do :
the firft, greateft, and moft inexplicable of them, is the
very, being of GOD, which comprehends the greatnefs
of his infinite Majefty, and of all his perfections : that
is, the incomprerrenfible immenilty of his goodnefs and
mercy; of his juftice, his wifdom, his omnipotence,
his excellency, his beauty, his fidelity, his fweetnefs,
his truth, his felicity ; with the reft of thofe inexhauftible
riches and perfections, that are contained in his Divine
Efltnce. AH which are fo great, and wonderful, that,
according to St. Auguftin, if the whole world were full
of books, and each particular cfeature employed to write
in them , and all the fea turned into ink ; the books
would be fooner filled, the writers fooner tired, and the
lea fooner drained, than any one of his perfections could
be fully exprefs'd. The fame doctor fays farther ; that
Ihould GOD create a new man, with a heart, as large,
and as capacious as the hearts of all men together, and
lie fhouki, by the afliftance and favour of an extraordi
nary light, attain to the knowledge of any one of his in-
conceivable attributes , the pleafure and delight, this
muft caufe in him, would quite overwhelm and make
him burft with joy , unlefs GOD were to fupport and
ftrengthen him, in a very particular manner.
3. This, therefore, is the firft and chief reafon, that
obliges us to the love and fervice of GOD. 'Tis a point,
fo univerfally agreed upon, that the very Epicureans,
who by their denying of a Divine Providence, and the
immortality of the foul, have ruined all philofophy, never
went fo far, as to cut off all religion; which is nothing
dfe, but the worihip and adoration we owe to GOD.
For
Tbe Sinners Guide. 3
$o? one of thefe philofophers, difcourfing upon this mat*
ter, in Cicero *, brings very {Iron g and undeniable ar-
guments, to prove that there is a GOD -, that this GOD is
infinite in all his perfections, and deferves therefore to
be reverenced and adored ; and that this duty would be
incumbent on us, though GOD had no other title to it.
If a king, even out of his own dominions, purely only for
the dignity of his perfon, is treated with refpect and
honour, when we have no expectations of any favour
from him , with how much more jullice, are we to pay
the fame duties to this King and Lord, who, as St. John
fays, has thefe words written upon his garment, and
upon his thighs, KING OF KINGS, AND LORD OF LORDS.
This is he, ivho with three fingers poifes the bulk of the
earth~\-. 'Tis he, that affigns the caufes of all things , 'tis
he that gives motion to the celeftial orbs, that changes
the feafons ; and that alters the elements. He it is,
that divides the waters, produces the winds, and creates
all things. 'Tis from him, that the planets receive their
force and influences. 'Tis he, in fine, that, as King and
Lord of the univerfe, gives every creature irs life and
nourimment. And, befides all this, the kingdom he is
in poflefiion of, neither came to him by fucceflion nor by
election, or inheritance, but by nature. And as man is
naturally greatly above an ant, fo this noble being, is in
fuch an eminent degree, above all created things whatfo-
ever, that they, and all the world together are icarce any
more, in regard of him, than any one of thefe infects.
If a philofopher, fo ill-principled, as the Epicureans were,
has acknowledged this truth ; what ought we to do,
who are brought up in the Chriftian religion ? a reli-r
gion, which teaches us, that notwithftanding the infinite
obligations we have to GOD , we are more indebted to
him, upon this account, than upon any other: fo that
if a man had a thoufand hearts and bodies, this reafon
alone would be enough to make him offer them all to
his honour and fervice. This is a point, which all the
faints who have had a fincere and difinterefted love for
him, have faithfully complied with. And therefore St. Ber-
nard,
* CIC. de Nat. Deortim. f Kai, xl. 12.
4 The Sinners Guide.
nard, writing upon this fubject, fays: " True love is
neither increafed by hope, nor leflened by diftruft :" here-
by giving us to underftand, that it is not the reward
a Chriftian expects, that makes him ferve GOD ; but,
that he would go on ftill with the fame fervor, though
he were fure he fhould never have any thing for itj
foecaufe he is not influenced by intereft, nor wrought
upon by any other confideration, but that of the pure
love which is due to this infinite goodnefs.
4. But though this, of all obligations, is the greateft,
yet 'tis that which leaft of all, moves thofe who are not
perfect. Becaufe, the greater power felf-love has over
them, the more they are carried on, by their own in-
tereft ; and, being as yet, bu.t rude, and ignorant, they
are unable to conceive the beauty and excellence, of
this Supreme Goodnefs. Whereas, were they but a little
more enlightened, the very brightnefs of this Divine
Glory, would charm them, into a love of it, above all
other things. For which reafon, it will be very proper,
to inftruct them, upon this matter, that they may acquire
a more perfect knowledge, of the Majefty of GOD. All
I intend to make ufe of, for the effecting of this, fhall
be taken out of St. Denis, who wrote his treatife of myf-
tical divinity, with no other defign, but lo let us know,
;how infinitely different GOD Almighty's excellencies and
perfections are from thofe of the creatures : that, by feeing
-this, we may learn, if we -have & mind to know what GOD
is, the neceflity of (hutting our eyes to the beauties, we
obferve in creatures, for fear of deceiving ourfelves,
whilft we Judge of GOD by thofe things that bear no pro-
portion at all with his greatnefs. We are to look upon them,
as mean and bafe; and to raife up our fouls to the con-
templation of a being that exceeds all beings; of a fub-
ftance above all fubftances ; of a light, that eclipfes all other
lights -, and of a beauty, which is fo far beyond all 'beau-
ties imaginable, that the greateft of them, and the moft
compleat, is but uglinefs and deformity, when fet by this.
This is what we are taught by the cloud*, Mofes entered
unto, for to difcourfe with GQDJ which removed every
thing
* Serm. 83. in Cantic.' -f Exod. xxiv. v. 16, 18.
Sinners Guide. 5
thing but Gob from him, that he might by that means,
have a better knowledge of GOD. And Elias's * covering
his face with his 'cloak, when he faw the glory of GOD,
paffing before him, is a lively expreffion of the fame thing.
'Tis certain then, that a man, to contemplate the perfec-
tions and beauty of GOD, mould turn away his eyes from
all the things of this world, as too bafe and mean to be
regarded at the fame time with them.
5. We fhall underftand this much better, if we confi-
der the vaft difference betwixt this uncreated being, and
all that are created : that is to fay, betwixt the Creator
and his creatures. For all thefe we fee had a beginning,
and may have an end : but he is without a beginning,
and can have no end. They all acknowledge a fuperior
and depend upon another ; but he knows nothing above
himfelf, and therefore, is independent. The creatures
are variable and inconftant ; but the Creator is always
the fame and cannot change. The creatures are com-
pofed of different matters, but the Creator is a moft
pure Being, and free from all thofe mixtures which
bodies are made up of: for mould he confilr. of feveral
parts, there muft of neceffity have been fome being
above and before him, to have ordered thefe parts : a
thing altogether impoffible. The creatures can never
come to fuch a degree of perfection as not to admit of
a farther increafe : they may receive more than they
have already ; and know, what at prefent they are ig-
norant of; but GOD can never be better than now he
is, becaufe he contains within himfelf, the perfections of
all other beings : nor is it poflible that he who is the
fource of all riches, mould ever be richer. Nor can he
know more than he does already, becaufe his wifdom is
infinite, and his eternity, which has all things prefent
to it, fuffers nothing to be concealed from his know-
ledge. Ariftotle, the chief of all the heathen philo-
fophers, not ignorant of this, calls him, a Pure Act -,
which is a compleat and abfolute perfection, incapable
of any farther addition : there being nothing imaginable
above it, nor can we think of any thing it ftands in need
of. There is no creature in the world free from motion
* Reg.xix, 13. C ' and
6 The Sinners Guide.
and change ; and, it is this that helps them in the find-
ing of what they want , for, they are all of them poor
and needy. GOD, on the contrary is fixed and im-
moveable ; becaufe he is never expofed to any kind of
nccefiity ; but is prefent in all places. There is in all
created things fome difference or other, by which, one
creature is to be eafily known and diftinguifhed from
another ; but the purity of GOD'S effence, allows of no
difference or diftinction. So that his being, is his ef-
fence ; his effence is his power , his power is his will j
his will is his underftanding , his underftanding is
his being ; his being is his wifdom ; his wifdom is
his juftice ; his juftice is his mercy. And though the
effects of the one, are contrary to thofe of the other $
becaufe the duty of mercy is to pardon, and that of
juftice, to punifh ; they are notwithftanding, fo per-
fectly one and the fame thing in him ; that his mercy
is his juftice, and his juftice, his mercy. So that, al-
though in appearance, there are contrary perfections
and qualities, in. GOD , yet, as St. Auguftin obferves,
there is no fuch thing in effect : becaufe he is very re-
mote, and yet very prefent ; very beautiful and very
ftrong -, conftant and inconceivable ; confined to no
place, and in all places -, feen by none, and yet feeing
all ; who changes every thing, whilft he himfelf can
never change. He it is, who is always in action, and
yet always enjoys an eternal reft : it is he that fills all
things, but cannot himfelf be circumfcribed i who pro-
vides for all without any folicitude ; who is great with-
out quantity, and confequently immenfe ; who is good
without quality, and therefore truly and fovereignly
food ; nay, what is yet more, He only is gtod *}. In
ne, not to loie ourfelves in this abyfs, we may venture
to fay, that as all things are tied up to the bounds of a
limited being, fo they have a limited power, beyond
which they can never pafs. The works they are em*
ployed about, are limited ; the places they live in have
their bounds ; they have names to diftinguifh them by ;
and definitions by which we may know them; and are
reduceable to their particular kinds. But, as for this
* Medit. c. 19. & 29. f Matt. xix. v. 17. Supreme
The Sinners Guide. 7
Supreme Subftance, it is as infinite in its power, and in
3!! its other attributes, as it is in its being. It is not
known by any definition, nor comprehended under any
kind ; not confined to any place ; nor diftinguifhed by
any name. On the contrary, according to St. Denis,
it has all its names, though it has no name, becaufe it
contains, within itfelf, all thofe perfections, which are
fignified by names. We may therefore fay, that all
creatures as they are limited, are to be comprehended ;
whilft this divine eflence, in as much as it is infinite, is
far above the reach of any underftand'ng. For, as Ari-
ftotle fays, fince that, which is infinite, has no end -, it is
not to be comprehended, but by him alone who com-
prehends all things. What elfe could be the meaning of
thofe two feraphims Ifaiah faw *, near the majefty of
GOD, feated upon a high throne, each of which had fix
wings, with two of thtm they covered their faces, and
with two, their feet ; was it not to teach us, that thefe,
which are of all the intellectual beings, the moft excel-
lent ; which poflefs the chief places in heaven, and are
feated the neareft to GOD, are not capable of knowing
perfectly, what he is, though they have the favour to fee
him clearly, in his very eflence, and in all his beauty ?
For as a man {landing on the more, fees the fea itfelf,
yet cannot difcover its depth or extent, fo thefe blefled
fpirits, with all the faints in Heaven, fee GOD truly and
really, but can neither fathom the abyfs of his greatnefs,
nor meafure the duration of his eternity. For this rea-
fon GOD is faid to be feated on the cherubims : and, tho*
they are filled with treafures of wifdom-, neverthelefs,
to mew how (hort they come of conceiving his majefty, or
of underftandinghis eflence, it is faid, that befits upon them.
6. This is the darknefs David fpeaks of, when he fays,
God has made his covert darknefs f: to give us to under-
ftand, what the apoftle has exprefled more clearly,
faying: that GOD inhabit eth light inacce$iUe\: the pro-
phet calls this light, darknefs , becaufe it dazzles our
eyes fo, that we cannot look againft it to fee GOD. And,
as according to one of the philofophers, there is nothing
C 2 more
* Ifa, vi, 12. f Pxxii. 12. J iTim.vi. 16.
8 <The Sinners Guide.
more refplendent, or vifible than the fun ; and nothing,
at the fame time, which we can lefs look at, becaufe of
its extraordinary brightnefs and the weaknefs of our
fight ; in like manner there is nothing more intelligible
in itfelf, than GOD is, anp! yet nothing for the lame
reafon, that we underftand lefs in this life.
7. If therefore, any man defire to know what GOD is,
when arrived at the higheft degree of perfection he is
capable ot conceiving , he muft with humility, confefs
there is an infinite fpace ftill remains, that what he pro-r
pofed to himfelf is infinitely greater than he imagined 5
and that the more fenfible he is' of this incomprehenfibi-
lity, the farther advance he has made in this fublime
fcience. For this reafon, St. Gregory writing upon
thofe words of Job, Who doth great things and unfearchable
find wonderful things without number *, fays thus : We
never fpeak better of the works of Almighty GOD, than,
when furprized with aftonimment and ravimed with won-
der, we keep an awful filence. And, as thofe perfons
who defign to praife another, whofe deferts are above
all they are able to fay, think, they then bed dif-
charge their obligation, when they fay nothing at
all ; fo ought we, in St. Denis's opinion, to reve-
rence the wonders of this Supreme Deity, with a holy
and profound refpeft of our fouls ; and with a chafte and
devout filence. The Saint feems herein to allude to
thofe words of David, A hymn^ O God becometh thee in
Sion -f , which St. Jerome has tranflated thus ; 1'hon,
O God art praifed by filence, in Sion ; to fignify to us
that we cannot praife GOD in a more perfect manner,
than by faying nothing at all in praife of him ; ack-
nowledging the incapacity of our underftanding, own-
ing with humility, that this inexpreflible fubftance is too
high for us to conceive ; and confefling that his being
is above all beings ; his power, above all powers ; his.
greatnefs, above all greatneffes , and that his fubftance
infinitely excelh, and is inconceivably different from aU
other fubftances , whether material or fpiritual. Upon
which St. Auguftin fays J, excellently well : " When I
* Cap. v. v. 9. -j- Pf. Ixiv. 2. J L. iO. conf. c. 6.
c. 3 1 . feel$
'The Sinners Guide. 9
feek my GOD, I feek not the beauty of the body, nor
the agreeablenefs of the feafons, nor the brightnefs of
the light , not the fweet charms of the voice ; nor the
odoriferous fmell of flowers, perfumes, and effences ;
it is neither manna nor honey, nor any other thing that
is pleafing to the flefh. I feek none of thefe things when
I feek my GOD ; and yet I feek a certain light not to be
feen by the eyes, and exceeding all light , a voice be-
yond all voices, yet not to be dilcerned by the ears ; a
fmell furpaffmg all fmells, which the noftrils are not ca-
pable of; a fweetnefs more delightful than all fweetnefs,
yet unknown to the tafte ; and a fatisfaction above all
fatisfactions, that is not to be felt. For this light mines
where there is no place, this voice founds, where the
air does not carry it away, this fmell is perceived, where
the wind does not difperfe it, this tafte delights, where
there is no palate to relifh it, and this fatisfaction is re-
ceived, where it is never loft."
SECT. I.
8. If none of thefe reafons, as weighty as they arc^
can give you the fatisfaction you expect, of having
fome idea of this unfpeakable majefty ; caft your eyes
upon the frame of this material world, the work of GOD'S
own hands ; that fo, the contemplation of fuch a noble
effect, may give you fome infight into the excellency of
the caufe. Prefuppofing in the firft place with St. Denis,
that in every thing there is a being, power, and action,
which bear fuch proportion to one another, that the
power is always fuitable to the being, and the action to
the power. This being prefuppoied, confider the beauty,
the order and the extent of this world , fmce, as aftro-
nomers tell us, there are ftars in heaven fourfcore times
as big as the earth and fra together. Confider again
how many different forts of creatures there are upon the
earth, in the water and in the air , you will fee every
thing fo compleat and perfect in its kind, monfters only
excepted, and yet as parts, they add to the beautv of
the whole, that you can wifh for nothing to be added or
fliftinguifhed, to make its being more compleat : and
yet
io The Sinners Guide.
yet according to St. Auguftin, who grounds his opinion
on Ecclefiafticus *, GOD in one fmgle moment created
this world, as great and wonderful as it is , drew a being;
from no being ; and wrought this great work without
any matter to work upon, without any help and afiiit-
ance, without any outward draught or plat-form, with-r
out any tools or inftruments, without any limits of either
fpace or time, he created the whole earth and all that
is contained within the extent of the fame, by one fmgle
act of his will. Confider farther, that GOD could have
produced a thoufand worlds more, much fairer and
larger than this and much better peopled too, as eafily
as he created this ; and that if he had made them, he
could with as much eafe and without any kind of oppofi-
tion, reduce them to nothing again.
Now, if according to our fuppofition, taken from
St. Denis, by the effects and operations of things we
judge of their power and by their power of their being ;
how powerful muft that caufe be, which has produced
fuck wonderful effects ? And if this power be fo great,
what muft the being be, which we are to judge of by
this power? this doubtlefs furpafles all exprefHon or
imagination ; and yet we are farther to confider, that
all thefe great and perfect works, which are, or might
have been, are nothing at all in comparifon of the Di-
vine Power, but infinitely inferior to it. Who them
can reflect on, or contemplate the greatnefs of fo emi-
nent a Being and fo high a Power without furprize and
aftonimment ? and though we do not fee with our cor-
poreal eyes, we cannot chufe from what has been faid,
but conceive in fome meafure, how great and incom-
prehenfible this power is.
9. St. Thomas in his fum of divinity, explains this
infinite greatnefs very clearly, by this example : We fee,
fays he, that in material and corporeal things, that which
is the moft perfect, is the biggeft in quantity. Thus
the water is bigger than the earth, the air is bigger
than the water, and the fire bigger than the air. The
firft heaven is bigger than the element of fire , the
iecond heaven bigger than the firft ; the third than the
* C. xTiii. i. fecond ;
Sinners Guide. U
fecond , and fo of the reft, till you come to the tenth
fphere or empyreal heaven, which is of unmeafureabld
greatncfs. This will appear much plainer yet, if we
confider but what proportion the fea and earth joined
together have with the heavens ; for, aftronomers tell
us, they are both but as a point in comparifon of them -,
which they prove by this demonftration : They divide
the heavens equally into twelve figns, through which
the fun performs its yearly courfe , and becaufe a mart
may always fee fix of thefe figns in whatfoever part of the
earth he be, they conclude the earth is but as a point, or
a meet of paper in the middle of the world; for, if its
extent could be, though never fo little, compared with
that of the heavens, we mould not be able to difcover
half of them at once, in any part of the earth what-
foever. Now, if the empyreal orb, the moft excellent
and moft noble of all material fubftances, is fo incom-
parably bigger than all the other orbs, we may from
thence infer, that GOD who is above all beings imagi-
nable, whether corporeal or fpiritual, as being the author
of them all, muft be infinitely greater than all of them
together ; not in quantity, for he is a pure fpirit, but
in the excellency and perfection of his being.
But to come more home to our fubject , you may, I
fay, by this means know in fome manner, what GOD'S
perfections are, becaufe they cannot but bear a pro-
portion to his being. The author of the book called
Ecclefiafticus, fpeaking of GOD'S mercy^ fays: Ac-
cording to bis greatnefs, fo alfo is bis mercy with him *.
Nor are any of his other attributes lefs. So that his
goodnefs, his mercy, his majefty, his meeknefs,' his
wifdom, his bounty, his excellency, his omnipotence,
and his juftice, are all intirely equal. Thus, he is
infinitely good, infinitely merciful, infinitely wife,
infinitely amiable ; and upon thefe confiderations, moft
infinitely worthy to be obeyed, refpecled, reverenced,
and feared by all creatures. Nay were man's heart capa-
ble of an infinite love and fear, juftice would oblige him
to give it all to GOD -, upon account of his infinite
greatnefs. For, if the greater quality a perfon is of,
* Ecclus ii. v, 23. the
12 The Sinners Guide.
the more refpect we are to (hew him ; we ought to pa^
GOD, an infinite refpect , becaufe his excellence is infi-
nite. Whatfoever therefore our love wants, of acquire-
Sng this degree, is wanting upon no other account, but
our inability of making GOD the returns his boundlefs
greatnefs deferves.
n. Since then it is certain, that were there no other
confideration, but that alone, it would be a fufficierit
motive to oblige us to the love of GOD ; what can he be
in love with, who does not love this goodhefs ? or what
can he be afraid of, who does not fear this infinite
majefty? whom will he lerve who will not ferve this
Lord ? what was our will given us for, but to love and
to embrace good ? if therefore this great GOD be the
Sovereign Good, why does not our will embrace it be-
fore all other goods ; if it is an unhappinefs and mifery
not to love him ; nay, and that too, above all things iri
the world; what can thofe perfons expect, who love
every thing elfe better than they do him ? who would
ever have thought that man could carry his ingratitude
and malice fo far ? and yet, what do they lefs, who are
continually offending this Sovereign Goodnefs, for a
beaftly pleafure, for a trifling punctilio of honour, or
for fome vile and fordid intereft ? what then mall we
think of them, who fin upon no motive at all, but either
out of mere malice or cuftom, and without the leaft
hope of advantage or profit ? O unparrelleled blindnefs
and folly ! O infenfibility, worfe than that of brutes !
O the diabolical rafhnefs, and impudence of man ! what
punifhment does he not deferve, that lets himfelf be car-
ried away by fuch a crime as this ? what torments ought
not he to expect, who has the boldnefs to defpife fo
high a majefty? fuch an unhappy foul mall without
doubt, be condemned to thofe pains and torments that
have been prepared for it ; which are, to be burning with
the devils in hell for all eternity. A punifhment far lefs
than fuch offences deferve.
12. This is the firft and chiefeft reafon that obliges us
to the love and fervice of GOD. An obligation, fo clofe
and ftrict, that there is nothing in the world can oblige
us
The Sinners Guide. 13
*as to love the creatures, becaufe of their perfections,
which is to be called an obligation, if we compare it
with this. For as the perfections of the creatures are
but mere imperfections, in comparifon with the perfec-
tions of Goo ; fo all the obligations that proceed from
thefe perfections and excellencies, cannot with any
juftice be called obligations, if you fet them againft
-thofe we owe to GOD : nor can the offences we commit
againft the creatures, be properly accounted fuch, if we
but confider thofe we are guilty of towards GOD. This
is the reafon why David in his penitential pfalm, cries
out ; To tbee only y meaning GOD, have I finned*. Tho*
at the fame time he had finned againft Urias, whom he
murthered ; againft Urias's wife, whom he debauched ;
and againft all his fubjects, in the fcandal his bad ex-
ample gave them ; and yet after all, he declared he had
finned againft GOD alone, looking upon all thofe other
offences, as nothing at all, if compared with thofe he had
committed againft the law of GOD. This crime fo af-
flicted him, that he took no notice of the reft. For as
GOD is infinitely greater than all the creatures , fo the
obligations we have to ferve him, and the offences we
commit againft his Divine Majefty, are infinitely greater
too -, there being no comparifon nor proportion between
finite and infinite.
CHAP. II.
Qfthefecond motive that obliges us to virtue and the ferries
of God y which is the benefit of our creation.
ANOTHER obligation we have to the purfuit of
virtue, and the keeping of GOD'S commandments,
befides his being in itfelf, is the confideration of what he
is towards ras , that is, of thofe innumerable favours we
have received from him, which though we have fpoke of
elfewhere upon other occafions, we will neverthelefs treat
D of
* Pfalm 1, v. 5.
14 7& Sinners Guide.'
of them again, that fo we may the better underftand hovf
much we are obliged to this liberal benefactor.
2. The firft of thefe benefits is our creation, which be*
ing fo well known, I will only fay, that fuch a favour is
of itfelf, fufficient to oblige man to give himfelf up en-
tirely to the fervice of his Creator; becaufe in juftice he
{lands indebted for all he has received : and fince by this
benefit he has received his being ; that is, his body with
all its fenfes, and his foul, with all its faculties, it follows,
he is obliged to employ them all in the fervice of his
Creator, under the penalty of being looked upon as un-
grateful to fo bountiful a benefactor. For if a man builds
a houfe, who mould have the ufe or the rent of it, but
he that built it ? if a man plants a vine, who elfe mould
have the fruit of it ? but the planter. If a man has any
children, who are they obliged to ferve, but the father
that begot them ? This obligation is fo ftricl, that the
laws themfelves give every father a right and power to
fell his own children, if he mould be reduced to a very
preffing neceffity. For, his having given them their
being makes his authority over them fo abfolute, that he
may difpofe of them as he pleafes. What power then
and authority ought he to have, who is the fovereign
matter and author of all creatures, both in heaven and
on earth , fince the power a father has over his children
extends fo far ? and if thofe perfons who receive a fa-
Your, are according to Seneca, obliged to imitate a good
foil, which returns with intereft what it receives, how
fhall we be able to make Gop any fuch return, when
after having given him all we have, we can give no
more than what we have received from him ? and if he
who gives back but juft what he received, does not com-
ply with this precept of the philofopher, what mail we
fay of him that does not return fo much as the leaft part
of it ? Ariftotle tells us, 'tis impoflible for a man to make
equal returns to the favours, his father and the gods have
beftowed on him. How then can it be pofiible for us to
make any return to this Great GOD, who is the father of
all fathers, and from whom mankind has received infi-
nitely more than from all tijs fathers in the world to-
gether,
Sinners Guide. i$
Aether. If for a fon to difobey his father, is fo heinous a
Iin ; how grievous a crime muft our rebellion be againft
GOD, who has fo many titles to the name of father, that
in comparifon with him no father deferves to be fo called.
And therefore he with much reafon complains of this in-
gratitude by one of his prophets, in thefe words : If then
I be a father ', where is my honour ? and if I be a mafter,
where is my fear * ? *Tis upon account of the fame ingra-
titude, that he expreffes his indignation, in another
place, with much more feverity and anger : faying, Is
this the return thou makeft to the Lord, O foolijh and fenfelefs
people ? is not he thy Father^ that hath pojfeffed thee, and
made thee and created thee t ? Thefe are truly the un-
grateful creatures, that never lift up their eyes towards
heaven, to contemplate on it ; nor look down, to con-
fider themfelves. Did they but enter into this confide-
ration, they would foon inform themfelves what they are ;
and defire to have fome knowledge at leaft of their ori-
ginal. They would be willing to know by whom, and
for what end they have been created, that they might,
by this means, be acquainted with one part of their duty.
But having already neglected the one, they eafily neglect
the other, and live as if they had made and created them-
felves. This was the crime of that unfortunate king of
Egypt, whom GOD threatened fo feVerely, by his pro-
phet, when he fent him : Behold^ Pharoah king of
Egypt> 'tis to thee Ifpcak, thou great dragon^ that liefi down
in the midft of thy rivers and fay eft : the river is mine, and I
have made myfelf. Thefe words, if they are not in the
mouths, are at leaft in the hearts of thofe who think as
feldom of their Creator, as if they themfelves were the
authors of their own beings, and would acknowledge no
other. St. Auguftin's fentiments were quite different
from thefe men's ; for, the knowledge of his own origin,
brought him to the knowledge of Him, from whom he
had received it. Hear how he fpeaks in one of his Soli-
loquies : " I returned to myfelf and entered into myfelf,
faying ; What art thou ? and I anfwered myfelf, a ra-
tional and a mortal man. And I began to examine what
D 2 this
* Mai, i, 6. t Dent, xxxii. 6.
16 . The Sinners Guide.
this was , and faid, O my Lord and my God, who is it
that has created fo noble a creature as this is ? who O'
Lord, but thou ? thou O my God, haft made me, and
not I myfelf. What art thou ? thou by whom I, and
all things live. Can any body create and make himfelf ?
can he receive his being and his life from any one elfe,
but from thee ? art not thou the chief being, from whom
every other being comes ? art not thou the fountain of
life, from which all lives flow ? for whatfoever has life,
lives by thee , becaufe nothing can live without thee.
*Tis thou, O Lord, that haft made me, and without thee
nothing is made. Thou art my Creator, and I am thy
creature. I thank thee, O my Lord and my God, be-
caufe thou haft created me : thou, by whom I live, and
by whom all things live. I thank thee, O my light, for
having enlightened and brought me to the knowledge of
what thou art, and what I am myfelf."
3. This is the firft favour we have received from GOD,
and the foundation of all the reft ; becaufe all other be-
nefits prefuppole a being, and this is firft given us at
our creation. Nay, there is no benefit but has as near
a relation to our being, as the accidents of a thing to the
fubftance of it ; by which you may fee, how great a be-
nefit this is, and how deeply you are indebted to GOD
for it. If then it is certain that GOD is very exact in re-
quiring fome acknowledgment for all the benefits he be-
llows on us ; not out of any intereft or advantage to him-
felf, but only for our good : what acknowledgment do
we think he will expect from us for that favour, upon
which all others are built ? for, GOD is no kfs rigorous
in exacting of our thanks, than he is liberal in confer-
ring of his graces : not that he gets any thing by it ;
but becaufe the performance of our duty is fo very ad-
vantageous to us. Thus we read in the Old Teftament,
that GOD no fooner beftowed any grace upon his people,
than he commanded them not to forget the fame. As
foon as he had brought the Ifraelites out of the flavery of
Egypt *, he immediately commanded them to keep a fo-
lemn feaft every year, in remembrance of that happy
day.
* Exod, xii.
Ibe Sinners Guide. 17
day. He deftroyed all the firft-born of the Egyptians,
but at the fame time, to prevent his people's ingrati-
tude, he gave orders, that in return for fo fignal a fa-
vour, they mould offer up all their firft-born to him. A
little after their departure from Egypt *, when he firft
rained down the manna from heaven, a food with which,
he maintained them for forty years in the wildernefs, he
ordered immediately, that a certain quantity of it mould
be put into a veflel and kept in the fanctuary, as a re-
membrance to all their pofterity, of fo extraordinary a
mercy. After the victory which he gave them over the
Amelikites -f, he bids Mofes write it down in a book,
for a memorial, and deliver the fame to Jolhua. Now
if GOD has been fo exact in requiring that his people
mould never forget thofe temporal favours he had done
them , what will he not expect from us, for this his im-
mortal one ? for fmce the foul he has given, us is im-
mortal, the benefit we receive with it muft be fo too.
It was this that introduced the cuftom amongft the old
patriarchs, of erecting altars, as often as GOD had fa-
voured them in any particular manner J. Nay, the very
names they gave their children expreffed the favours they
had received ; that fo they might always be mindful of
them. Hence St. Auguftin took occafion to fay : That
man ought to think of GOD every time he fetches hi*
breath ; becaufe, as it is by the means of his being that
he lives, he mould be continually giving GOD thanks for
this immortal being, which, he has had from the Divine
Mercy.
4. We are fo ftrictly obliged to the performance of
fihis duty, that it is the advice even of worldly philofo-
phers, never to be ungrateful to GOD. Hear how Epic-
tetus, a very noted itoick, fpeaks upon this matter.
*' Have a care, fays he, O man, of being ungrateful to
that Sovereign Power, and forgetting to return thanks
not only for having given you all your fenfes, and life
itfelf, but for all thofe things that fupport it ; nor only
for
* Exod. xvl. 33. *f- Exol. xvii. 14. J Gen. xa. 7, 8.
c. xiii. 18. c, xxii, &C, Sclibq. c. xviii, ManuaJe, c. xxix.
Medit, c. vi.
Sinners Guide.
for the pleafant fruits, for the wine, the oil, and for
whatever other advantages of fortune you have received
from him ; but praife him particularly for having endued
you with reafon, by which you may know how to make
that ufe of every thing, which it ought to be put to -,
and underftand the true Worth and excellency of all
things." If a heathen philofopher obliges us to fuch
acknowledgments, for thefe common and ordinary things,
what fentiments of gratitude (hould a Chriftian have,
who has befide all thefe, received the light of faith,
which is a moft ineftimable favour ?
5. But you will perhaps afk me, What obligations can
thefe benefits lay upon me, which are common to all,
and feem rather to be the ordinary graces of GOD ; fmce
they are nothing but the confequences and products of
fuch caufes, as work always after the fame manner ?
This objection is fo much below a Chriftian, that a hea-
then would be amamed to make it, and none but a beaft
can be guilty of fo much bafenefs. That you may the
more eafily believe me, hear how the fame philofopher
condemns it. " You will fay, perhaps, that you receive
all thefe benefits from nature. Senfelefs and ignorant
creatures that you are ! do not you fee then when you
fay fo, you only change the name of GOD ? for what is
nature, but GOD, who is the author of nature ? it is
therefore no excufe , ungrateful man to fay you owe this
obligation to nature, not to GOD , becaufe without GOD
there is no fuch thing as nature, Should you borrow a
fum of money of Lucius Seneca, and afterward, fay you
were obliged only to Lucius and not not to Seneca, that
would only change your creditor's name, but not your
creditor.
SECT. I.
Of another part of this motive, that obliges us to the fer-
vice of God, 'which is, that we are to receive our ptr-
fe&ion from him.
6. It is not juftice alone that obliges us to the fervice
of our creator : our own neceflities force us to addrefs
ourfelves
The Sinners Guide. 19
ourfelves to him, if we defire to arrive at the happinefs
and perfection of our being, which is the end of our
creation. For the better underflanding hereof, you
muft conceive, that generally fpeaking, whatfoever is
born, is not born with all its perfections -, it has fome^
thing, but it wants much more yet ; and none but he
that began the work can rightly finilh it. So that no
being can be perfected by any other caufe than that which
put the firft hand to it. This is the reafon, why all
effects have an inclination and tendency towards thofe
particular caufes which produced them , that they may
receive their laft ftroke and perfection from them. The
plants love the fun, and run as deep as they can into the
earth which {hot them forth. The fifties continue in the
waters where they were firft ingendered. A chicken
runs under the hen's wings as foon as it is hatched, and
follows her up and down for flicker. A lamb, as foon
as it is brought forth, runs after its ewe, and can diftin-
guifh her from a thoufand others of the fame colour. It
follows her without ever lofing fight of her, and feems
to fay , here it is I received whatfoever I have, and it is
here I will receive whatfoever I want. This is what
ufually happens in the works of nature , and if thofe of
art had any fenfe and motion, they would do the fame.
Should a painter draw a piece and leave out the eyes,
what would it do were it fenfible of its wants ? whither
would it go ? not to the palaces of kings or princes,
who as fuch could never be able to fupply its defects ;
but to the matter's houfe, that he who drew the firft
ftrokes, might give the laft, and finim it quite. Is not
this your own cafe, O rational creature ? you are not yet
finifhed , you have, 'tis true, received fomething, but
there is a great deal yet wanting, to make you as com-
pleat and perfect as you mould be. You are fcarce any
more than a rough-draught. You have received nothing
of the beauty and luftre you are to have, This you will
be very fenfible of, if you do but obferve the propenfion
of nature in itfelf, which being always in want, never
refts, but is continually craving and wifhing for more,
GOD thought fit to ftarve you out, that your own wants-
might
ao he Sinners Guide.
might force you to have recourfe to him. For this
reafon it was, he left you at firft unfinifhed. His not
jgiving you, at your creation, all that you flood in need
<of, was an effect, not of covetoufnefs, but of love. 'Twas
not to leave you poor, but to make you humble. 'Twas
not to forfake you in your neceflities, but to oblige you
to addrefs yourfelf to him i for fince you are really poor
and blind, why do you not go to the Father that made
you, and to the painter that firft began to draw you, that
they may give you what you have not received ? confider
whether David did not understand this fecret, when he
faid : 'Thy hands have made me and formed me : give me un-
derftanding, and I will learn thy commandments*. As if he
fiad faid : All that is in me, is the work of thy hands, O
JLord, but thy work is not yet compleated. I am not
c[uite finished, O Lord, becaufe the yes of my foul are
not yet opened. I have not light enough to fee what is
convenient for me. Whom fhall I have recourfe to, for
the obtaining what I want, unlefs to him that has given
me what I have ? grant me, O Lord, that light which is
neceffary for me. Enlighten the eyes of this wretch that
has been born blind ; that he may fee thee, and that
thou O GOD, mayeft finifh what thou haft already begun,
in me.
7. As therefore there is none but this Great GOD, that
can perfect the underftanding , fo neither is there any
befide him, that can cornpleat and rectify the will, with
all the other faculties of the foul ; that fo he who firft be-
gan the work, may finifh it. It is this Lord alone who
fatisfies, without leaving any want ; who enlarges without
noife ; who enriches without vanity ; and gives a folid
contentment without poflefiing many things : with him
the creature lives though poor, yet content , tho' rich,
yet deftitute ; tho* alone, yet happy , though deprived
of all things, yet pofieflTmg all. J Tis upon this occafion
the wife man fays, with fo much reafon : One is as
it were rich, when he hath nothing ; another is as it were
poor, when he hath great riches -f. By this we are
$aught, that the poor man, who has GOD for his
inheritance,
* f. cxviii. 73. -f Prov, xiii. 7.
*Tbe Sinners Guide. 21
inheritance, as St. Francis had, is truly rich, and that he
whom GOD takes no notice of, is very poor, let him be
never fo rich in worldly poffeflions.
What advantage have great and wealthy men by all
their riches, if they are neverthelefs racked with fuch
cares and difeafes, that all they have cannot give them
any eafe ? or, what comfort can rich cloaths, a plentiful
table, and chefts crammed with gold and treafures, bring
an unquiet and troubled mind ? how often, and with
what refllefsnefs, does the rich man turn and tofs about
every night in his down bed -, nor can all his wealth help
him to the leaft wink of fleep, or give any reft to his
difturbed confcience ? it follows, upon what has been
faid, that we are infinitely obliged to ferve GOD, not
only upon the account of this benefit -, but for whatfo-
ever elfe contributes towards the making of our hap-
pinefs compleat.
CHAP. III.
Of the third motive that abliges us to ferve God, which is
the benefit of our prefervation and direction.
i. A NOTHER obligation man has to GOD, befides
Ji\. that of his creation, is the care he takes to pre-
ferve him. He it is who gave you your being, and who
ftill continues the fame to you. So that you depend now
as much upon his power, for the preferving of it, as you
did before he gave it you, for the receiving of it -, and
'tis as impofHble for you to fubfift without him, as it was
before you were created, to create yourfelf. Nor is this
fecond obligation lefs than the firft, but rather greater ;
for that was laid upon you but once ; whereas this is con-
ferring on you every moment of your life. For, to be
continually preferving you after your creation, requires
no lefs love nor power, than it did to create you. If
therefore your obligation to him for having created you
in an inftant, be fo great , what do you not owe him,
for preferving you fo many moments, fo many hours j
E nay,
22 ne Sinners Guide.
nay, fo many years ? you cannot go a ftep, unlefs he
gives you power to move. You cannot fo much as open
or fhut your eyes, without his will and afliftance. For
if you do not believe it is he that moves every joint
and member of your body, you are no Chriftian , but if
you believe it is from him you receive this favour, and
yet after all are fo impudent as to offend him, I cannot
tell what name to give you. If a man were (landing on
the top of a high tower with a fmall cord in his hand,
and another man hanging at the end of if, do you think
that he, who mould be fo near falling down headlong,
would dare to give any abufive language to the perfon
that held the cord ? imagine yourfelf to be in fuch a
condition. You depend on the will of GOD, as it were
on a thread , fo that, mould he forfake you, but for one
moment, you would be inftantly reduced to your firft
nothing. With what infolence then, can you dare to
provoke fo dreadful a Majefty, which is fo merciful, as
to fupport you, even then, when you fin againft it ? For,
as St. Denis fays, fuch is the virtue of the Sovereign
Good, as to give the creatures power to difobey and re-
bel, at the very moment they afe rebelling againft it.
Since there is no denying of this truth, how dare you
prcfume to make ufe of thofe fenfes and members, as
inftruments to offend him that preferves them. O in-
credible blind nefs and folly ! O unheard of rebellion and
difobedience ! was there ever fo horrid a confpiracy as
this is -, that the members mould rife up againft their
head, for which they ought to die a thoufand times ?
the day will come when this affront mail be moft feverely
punifhed. 'Tis then that GOD will hear thofe complaints,
which his own honour trampled under foot by you, mall
make to his Divine Juftice. Difloyal and ungrateful
man, is it not juft, fmce, you have confpired againft your
GOD, that the whole world mould rife up and rebel
againft you? that GOD mould arm all his creatures to
revenge the injuries you have offered him , and that the
whole earth fhould fight for him, againft the ungrateful.
Without doubt there is no greater juftice, than that
they, who would not open their eyes to fo many mercies,
whea
The Sinners Guide. 23
when they might have done it, fhould be forced to it
now by feverity and rigour, without finding any remedy
or comfort.
2. If to all ttefe benefits we add the whole world,
which is as a rich and plentiful table, GOD has prepared
and fpread for your particular ufe ; how infinitely will
the obligation be increafed ? there is not any one thing
under the face of heaven, but what is intirely for man,
or for his fervice. And mould any one objecl:, that flies
are of no ufe to man, he may obferve, they are food for
birds, which are created for him. Though man does
not eat the grafs in the fields, it nourifhes the cattle,
which are necefTary for his fubfiftance. Caft your eye
about the world, and you will fee what rich lands, and
what large poflefiions you have ; and how great your
inheritance is. All that moves on the earth *, all that
fwims in the waters, that flies in the air, or that mines
in the heavens, is made for you. Thefe things are all
of them the effects of GOD*S bounty : the works of his
Providence ; the marks of his beauty ; the witnefles of
his mercy; the fparks of his charity; and the common
publimers of his greatnefs. Confider thefe are fo many
preachers GOD fends to you, that you may not want the
opportunity of knowing him. Every thing, fays St. Au-
guftin on earth, and in heaven, perpetually exhorts me,
O Lord, to love you. And, that no man may pretend
to a lawful excufe from fo juft a duty, they fpeak the
lame language to every body elfe.
3. O ! that you had but ears to hear the voices of the
creatures, you would eafily underftand how they all agree
in their inviting you to the love of GOD ; for they
filently declare, they have been created to ferve you :
that you may therefore love and adore this common Lord,
not only for yourfelf but for them. The fky fays, it is I
that by my ftars continually furnifh you with light, that
you may not walk in the dark. It is I that by my different
influences occafion the production of all things neceflary
for life. The air, on the other fide tells you, it is I who
E 2 give
* Pf. viii.
24 The Sinners Guide.
give you breath , it is I who refrefh you with my gentle
blafts, and temper the heat of your vital fpirits, that you
may not be fcorched up by them ; it is I who maintain this
almoft infinite number of different kinds of birds, pleafing
your eyes with the beauty of their feathers , charming
your ears with the fweetnefs of their notes ; and fatif-
fying the nicenefs of your appetite with their delicious
tafte. The water fays, it is for you that I pour out my
feafonable and moderate rains: it is for you that my
flreams aud fountains are always running : it is for your
nourifhment that I engender fuch variety of fiih. I water
your lands and your gardens, that they may bring you
their fruits in due feafon. I make a fhort paflage for
you through the fea, that you may thereby have the
opportunity of making ufe of the whole world, and of
joining the riches of other countries with thofe of your
own. What mall I fay of the earth, the common mo-
ther of all things, and the univerfal mop as it were of
nature ; where all the different caufes produce their
feveral effects? me may with a great deal of reafon
fpeak to you, as the reft have done, and tell you, it
is me that like a mother carries you in her arms ; it is me
that fupplies you with all the neceffaries of life , it is
(he that maintains you with the variety of her products ;
that to ferve you, me holds a correfpondence with all
the other elements, and with the heavens themfelves,
for the procuring of their influences , and that (he, in
fhort, like a tender mother, neither forfakes you whilft
you are alive, nor leaves you at your death ; for (he it is
that nourifhes and fupports you during your life, and
takes you into her bofom when you are dead ; and there
gives you a refting place. To conclude, all the world
cries out aloud to you , behold, O mortal man, and con-
fider what a love your Creator has had for you ; fince it
is for your fake that he has made me, commanding me
at the fame time, for the love of him to ferve you*; that
fo you may love and ferve him, who has created me fp,r
you, and you for himlelf.
4. This O Chriftian, this is the general voice of all
the creatures ; and can you after this deny, that you
are
Ihe Sinners Guide. 25
are mod ftrangely dull and ftupid -, if you have no ears
to hear the lame ? how can you choofe but confefs that
you are guilty of an unparralleled ingratitude -, if you
take no notice of fo many favours ? if you are not
alhamed to receive an obligation ; why do you refufe to
make a fimple acknowledgment of it, to the perfon from
whom you have received it ; that fo you may efcape the
the punimment your ingratitude will otherwife deferve ?
for, according to a famous writer*, there is no creature
in the world but what fpeaks thefe three words to man :
" Receive, give, take heed. That is to fay, receive the
benefit, give what is due, and take heed of the punifh-
ment which follows ingratitude, if you do not do fo."
5. And that you may have more caufe to admire,
confider how Epictetus, a heathen philofopher before-
mentioned, has been able to lift himfelf up to this fub-
lime divinity. He advifes us in thefe words, to make
the creatures ferve us as fo many memorials of the
Creator.
" When the raven crokes, fays he, and thereby gives
you notice of fome change of weather, it is GOD, not
the raven, that gives you this notice, If men mould by
their words and difcourfe advife you to any thing, is it
not GOD that has given them power to advife you thus ,
thereby to let you underftand, that he exercifes his divine
power feveral ways, in order to bring about his defigns ;
for when GOD thinks fit to acquaint us with matters of
greater moment, he makes choice of more excellent and
more infpired men for this purpofe. Afterwards he adds
this : in fine, when you fhall have read my inftrudlions,
fay to yourfelf, it is not Epictetus, but GOD that has
given me this advice ; for whence could he have had
luch precepts and rules as thefe are, if GOD had not fug-
gelled them to him ?" thus far are the words of Epic-
tetus. Now is there any Chriftian in the world that will
not be alhamed and blu(h to be out done by a heathen ?
if there be, he may well be confounded to think, that
his eyes with the alfiftance of the light of faith, cannot
fee as far as thofe that were in the darknels of human
j-eafon.
* Rich, de St. Viol. SECT.
rt6 The Sinners Guide.
SECT. I.
From what has beenfaid is inferred, how unworthy a thing
it is not to feme God.
6. Since things are really juft as we have reprefented
them ; is it not a great ingratitude and neglect for a
man to be furrounded on all fides, by fo many benefits,
and yet to forget him from whom he has received them
all ? St. Paul lays *, Thai he who does his enemy a good
turn, heaps coals of fire on his head, by which he inflames
Jiis charity and love. Now if all the creatures in the
world are fo many benefits GOD beftows on you ; the
whole world can be nothing elfe but one fire, and all
the creatures fo much fewel to feed and increafe it. Is
it pofllble any heart mould be in the midft of fuch
flames as thefe, and not be intirely burnt, nor fo much
as warmed by them ? how comes it, that after receiving
fo many benefits and graces, you (hould neglect even to
call your eyes up towards heaven, to fee from whence
they come ? if you were to go a great journey, and
HI the way, being quite tired and almoft dead for hun-
ger, fhotild be forced to fit down at the bottom of a
fiigh tower, from the top of which fome charitable per-
fon mould take care to fupply you with whatsoever you
wanted; could you forbear looking up fometimes, if it
were but to have a fight of one that was fo kind and
charitable to you ? does GOD do any thing lefs for you,
than continually mower down from above, all forts of
ble/Tings upon you ? find me out if you can, but one
thing in the world that does not happen by a parti-
cular providence of his. And yet you never fo much
as look up to know, and by that means to love fo liberal
and conftant a benefactor. What can be faid of fuch
hard-heartednefs, but that man has dhrefted himfelf of
his own nature, and is grown more infenfible than
brutes ? It is a fliame to fay whom we refemble in this
particular, but it is fit man mould hear his own. We
are like an herd of fwine feeding under an oak, which
all
* Rom. xii. v. 20.
The Sinners Guide. 27
all the while their keeper is lhaking down the acorns
from the top of the tree, do nothing elfe but grunt and
fight with one another for their meat, without ever
looking up to him that gives it them, or lifting up their
eyes to fee from whofe hands they receive fuch a benefit.
O ! the brutifh ingratitude of the children of Adam !
who having received not only a rational foul, which
other creatures have not ; but alfo an upright body, and
eyes fet to look up toward heaven ; yet will not lift up
the eyes of their foul to behold him that beftows fuck
ble/Hngs on them.
7. 'Tis to be wifhed, that brutes and irrational crea-
tures did not outdo us in this point. For, this duty of
acknowledgment is in effedl, fo deeply engraved by the
finger of GOD, upon all his creatures, that the very
fierceft of them have not been deprived of fo noble an
inclination. There are a great many examples in hif-
tory to prove what we here afifert. Is there any beaft
more fierce than a lyon ? and yet Appian a Greek au-
thor, tells us of a man who having accidentally flickered
himfelf in a lion's cave, and there plucking a thorn out
of one of his feet, fhared with him every day in the
prey he got, as an acknowledgment of the favour, and
the cure he had wrought upon the beaft. This man was
taken up a confiderable time after for forne notorious
crime, and condemned to be expofed to the wild beads
in the amphitheatre at Rome, to be torn in pieces by
them. The fame lion, which had been taken fome days
before, being let loofe, eyed the man, and knowing him,
came up gently and fawned upon him, juft as a dog does
upon his mafter when he has been abroad, and ever
after followed him up and down without doing any
harm. We read of another lion, who having received
the fame favour from a feaman that had been caft by a
ttorm upon the coaft of Africa, brought him daily a
part of his booty, which maintained him and his com-
pany till fuch time as they put to fea again. Nor is that
lefs to be admired, which they tell us of another, who as
he was fighting one day with a ferpent, was fo put to it,
that in all appearance he would have loft his life, had not
a gen-
28 be Sinners Guidt.
a gentleman, who was riding that way, accidentally
come in to his afliftance and killed the ferpent. The
lion to return the obligation, gave himfelf up entirely
to his deliverer, and followed him whitherfoeverhewent,
ferving him as a hound in hunting. The gentleman at
laft took fhipping, and left his lion a more , the beaft
was fo impatient and uneafy to flay behind, that he took
the water, and not being able to make the vefTel, was
drowned. What mall I fay of the gratitude and fidelity
of horfes ? Pliny gives us a relation of fome that have
had fuch a lively concern for the lofs of their matters,
as to Ihed tears for them ; and of others that have ftarved
themfelves to death for the fame reafon. Some there
are again that have revenged their mailer's death upon
thofe that murdered them, by tearing them in pieces, or
by trampling th~m under their feet. Nor is the grati-
tude of dogs lefs furprifmg, of whom the fame author
relates fuch ftrange things, as are almofl incredible,
Amongft the reft, he tells us of one that having fought
for his mailer, who was murdered by highwaymen, as
long as he was able, fat by the dead body, to keep off
the birds and beads from devouring of it. He fpeaks
of another that would neither eat nor drink after he had
feen his mailer Lucius dead. He relates another much
more remarkable paflage that happened at Rome in
his time, which is this : A certain man who was con-
demned to die, had a dog which he had kept very long,
and which never left him all the time he was in prifon ;
no, nor after his execution ; but on the contrary, flaying
always by him, made known his grief by his howling.
If any body flung him a piece of bread, he would take
it up and carry it immediately to his mailer, and put it
into his mouth. At laft, the body being thrown into
the Tiber, the dog leaped in and got under it to keep
it from finking. Can there be any thing in the world
more grateful than this was ? now if beafls who have
only a fpark of natural inflinft, whereby to acknowledge
a good turn, are yet fo ready to requite, ferve and attend
their benefadlors , how can man who has fo much more
light to know the good he receives, be fo forgetful of
him
Sinners Guide. 29
him that beftows fo much 'upon him ? how comes he to
fuffer himfelf to be outdone by beads, in courtefy, fide-
lity and gratitude ? efpecially when the benefits which
man receives from GOD, are fo infinitely beyond thole
which beafts receive from men, when the benefactor is fo
excellent, his love fo fingular, and his intention fo fincere,
that he propofes no intereft to himfelf, but does all out of
mere charity and bounty. This is indeed a matter of no
fmall wonder and aftonimment ; and evidently mews there
are devils that blind our understandings, harden our
wills, and impair our memories, that we may not re-
member fo liberal a benefactor,
8. Now, if it be fo great a crime to forget this Lord,
what muft it be to affront him, and to convert his favours
into the inftruments of our offences againft him ? Seneca
fays, that not to pay back the benefits we have received,
is the firft degree of ingratitude ; the fecond is to forget
them ; the third is to render evil for good ; and this laft
is the higheft degree. But what is all this to the affront-
ing and abufing of your benefactor, with thofe very kind-
neffes he has mewed you ? I doubt whether there is any
man in the world, who has ever dealt with his fellow-
creatures, as we frequently deal with GOD. What man
would be fo inhuman as to go immediately and employ
a confiderabie fum of money he had received from his
prince, in raifmg an army agamft him. And yet you,
bafe and miferable wretch ! never ceafe to make war
upon GOD with thofe very bounties you have received
from him. What can a man think of more abominable
than this ? mould a hufband make a prefent to his wife
of a necklace of pearl, or a rich fet of diamonds to oblige
her to honour and love him the more ; what would you
fay of the perfidioufnefs of this woman, if me mould
throw all away immediately upon her gallant, to tie him
the more ftrongly to her, and make herfelf more the
miftrefs of his affection. Every body would certainly
look upon this, as the bafeft action any perfon could be
guilty of; and yet the offence here is only between
equals. How much more heinous then is this crime,
when the affront is offered to GOD ? and yet this it is
F "thole
30 7/&* Sinners Guide.
thofe pcrfons are guilty of, who wafte all their ftrength,
fpend their eftates, and ruin their health in committing
of fmful actions. Their ftrength makes them proud,
their beauty makes them conceited, :and their health
unmindful of GOD. Their wealth enables them to de-
vour the poor, to vie with the great ones, to pamper
their flem, and to corrupt the chaftity of fome unthinking
maid, making her like Judas, fell what Chrift purchafed
with his blood, whilft they buy it for money like the
Jews ? What mail I fay of the abufe of other graces ?
the fea ferves but to fatisfy their gluttony-, and the
beauty of the creatures their luft. The fruits and pro-
duds of the earth ferve to feed their avarice , and their
wit and natural parts go to the increafing of their vanity.
They are puffed up in profperity, even to folly , and caft
down to defpair in adverfity. They chufe the darknefs
of the night to hide their thefts, and the light of the
day for the laying of their fnares^ as we read in holy
Job. In fhort, whatfoever GOD has created for his own
glory, they have devoted to fatisfy their inordinate paf-
fions.
' 9. What mall I fay of their effences and perfumes, of
their ftately furniture, their fumptuous tables, the nice-
nefs and fuperfluity of their dimes, with their different
forts of fauces, and their feveral ways of cooking ? nay,
fenfuality and luxury are fo much in fafhion, that men
have made a trade of thefe fcandalous excefies ; and pub-
limed books to inftrucl: us how to fin in this matter.
They have corrupted all things, by their mifufing them,
and inftead of taking an occafion from them to praife
GOD, the end they were given them for ; they have
made ufe of them as the incentives to their debaucheries
and vanities ^ thus perverting the lawful ufe of the crea-
tures they have made thofe things help and affift them
in vice, which ought to have encouraged and excited
them to virtue. There is nothing, in fine, whiqh they
have not facrificed to the gratifying of their fenfes and
the pampering of their flem , whilft they have quite ne-
glected to relieve their neighbour, though GOD has fq
particularly recommended him to their care. They ne-
ve?
The Sinners Guide. 31
ver complain that they are poor, but to thofe that are To
themfelves ; nor do they ever fo much as think of pay-
ing their debts, unlefs when any body comes to beg an
alms of them : take them at any other time, and you lhall
neither find them poor nor in debt,
IQ. Have a care this be not laid to your charge, at the
hour of your death. Do not fuffer fo heavy a burthen
as this, to be prefling upon you at that time. Consider,
that the greater the concern is, the more Uriel: account
you muft give of it. To have received much, and to
have made but fmall acknowledgment for it, is a kind
of judgment laid upon you already. 'Tis a great fign of
a man's reprobation, when he continues to abufe thofe
favours Goo beftows on him. Let us look upon it
as the utmoft difgrace, that brutes mould furpafs us
in this virtue j fmce they requite their benefactors
with gratitude, whilft we neglect to do it ? if the Nine-
vites are to rife up in judgment againft the Jews, and
condemn them for not entering into a Aate of penance,
after our Saviour's preaching , let us take care that the
fame Lord has no reafon at the laft day to condemn us,
upon the examples of beafts, for taking fo little notice
of our benefactors, when they have expreffed fo much
love to theirs.
CHAP. IV.
Of the fourth motive that obliges us to the furfuit of virtue,
which is ths ineftimable benefit of our redemption.
i. T E T us come now to the great work of our re-
-L/ demption ; a favour not to be comprehended by
either men or angels. A myftery, fb much above what-
foever I am able to fay, and myfelf fo unworthy at the
fame time to fpeak any thing of it, that I neither know
where to begin, nor where to leave off, what to take,
nor what to leave. Were not man fo ftupid as to (land
in need of thefe incentives to ftir him np to the love of
F A virtue,
32 The Sinners Guide.
virtue, it would be much better to adore this profound
myftery in filence, than to eclipfe it as it were, by the
darknefs of our exprefllon. They tell us of a certain
famous painter who having drawn a picture reprefenting
the dea<h of a king's daughter, and painted her friends
and relations, Handing about her, with moft forrowful
countenances, and her mother, more melancholy than
any of the reft v when he came to draw the father's face,
he hid it under a (hade, to fignify that fo much grief was
not to be expreffed by art. Now if all we are able to
fay, fall mort of explaining the benefit of our creation,
what eloquence can defervedly extol that of our redem-
ption ? GOD created the whole univerfe by one fingle act
of his will, without fpending the leaft part of his trea-
fures, or weakening the ftrength of his Almighty Arm.
But to the redeeming of it, there went no lefs than
thirty- three years fweat and toil , with the effufion of his
blood to the very laft drop , and not one of his fenfes or
members was exempt from fuffering its particular pain
and anguifh. It looks like a leflening of fuch fublime
myfteries to attempt to explain them with a human
tongue. What mall I do then ? mail I fpeak, or mall I
hold my peace ? I am obliged not to be filent, and am
unfit to fpeak. How can I be filent of fuch wondrous
effects of GOD'S mercy ? and how mall I be able to dif-
courfe of fuch ineffable myfteries ? to be filent looks
like ingratitude, and to fpeak of it feems a rafhnefs.
Wherefore, I here proftrate myfelf before thee, O my
GOD, imploring thy divine affiftance and mercy, to the
end, that, whilft my ignorance detracts from thy glory,
inftead of extolling and difplaying it, thofe who are ca-
pable of doing it may praife and glorify thee in heaven,
that they may fupply what I am deficient in, and beau-
tify and adorn what a mortal man cannot but fpoil by
the meannefs of his capacity.
2. After GOD had created man, and with his own hand
feated him in a place of delights ^ inverting him with ho-
nour and glory-, that which ought to have engaged him the
more deeply in his Creator's fervice, emboldened him the
more to rebel againft him. Whereas the infinite favours
he
Ibe Sinners Guide* 33
he had received mould have laid a ftricter obligation on
him, to love that Divine Goodnefs that beftowed them,
he made ufe of them as inftruments of his ingratitude.
This was the caufe of his being driven out ot paradife
into the banifhment of this world, and condemned to
the pains of hell ; that as he had been the devil's affociate
in fin, he might partake of his fufferings and torments.
When Giezi, Eliftia*s fervant, had received the prefent,
which Naaman the leper made him, the prophet faid to
him : Since tbou haft received Naaman's money ; the kprofy
therefore of Naaman Jhall alfojlick to thee and to thy feed for
ever *. GOD has pronounced a like fentence againft man,
judging it requifite, that fmce he has coveted the riches
of Lucifer, which are his guilt and his pride, he mould
in like manner be defiled with Lucifer's leprofy, which
is the punimment of his rebellion. Thus man, by imi-
tating the devil's fins, become like them, and mares with
them in their punimment, as well as in their guilt.
3. Man having brought fuch a difgrace upon himfelf,
this fame GOD, whofe mercy is as great as his majefty,
confidered not the affront, which was offered to his infi-
nite goodnefs, fo much as he did our mifery. He was
more concerned for the unhappy condition we were re-
duc'd to, than angry for the offences we had committed
againft himfelf, and therefore refolved to fuccour us by
the means of his only fon -, and to make him the Me-
diator of our reconciliation with himfelf. But what was
this reconciliation ? who is able to exprefs this mercy ?
he fettled fuch a clofe friendfliip betwixt GOD and man,
as to find out a way to make GOD not only pardon man,
receive him into his favour again, and make him one and
the fame thing with himfelf, by love ; but what is far be-
yond all expreflion, he united him to himfelf, in fuch a
manner, that there are no created beings in nature fo
clofe united as thefe two are now ; becaufe they are not
only one in love and in grace, but in perfon too. Who
could ever have thought that fuch a breach as this would
have been fo made up again ? who could have imagined
that thefe two things, which nature and fin had fet at
fuch
f 4 Kings, c, v. v. 26, 27.
34 tt* Sinners Guide.
fuch a diflance, mould ever have been united together,
not in the fame houfe, at the fame table, in the fame
union of grace and love, but in the fame perfon ? are
there any two things in the world more different from
one another, than GOD and a fmner ? and yet, are there
any things more clofely united than GOD and man are
now ? there is nothing, fays St. Bernard, more high than
GOD, and nothing lower than the clay man was made of.
Yet has GOD with fo much humility defcended into this
clay, and this clay with fo much honour afcended to
GOD, that we may fay, the clay has done whatfoever
GOD has done ; and GOD has luffered all the clay has
fuffered.
4. When man, finding himfelf naked, and become an
enemy to GOD, endeavoured to hide himfelf in the moft
concealed parts of the terreftrial paradife, who would
have made him believe, a time would come when this
bafe and vile fubftance mould be united to GOD, in one
and the fame perfon ? this alliance was fo ftrict arid clofe,
that it could not be feparated even by death, which broke
the union between foul and body, but could never di-
vide the divinity from the humanity, becaufe GOD never
quitted what he had once taken on him for our fake.
Thus our peace was concluded ; this is the medicine
we have received at the hands of our Saviour and Me-
diator. And, though we are infinitely more indebted to
GOD for fo fovereign a cure, than we are any ways able
to exprefs, we are no lefs obliged to him, for the manner
of applying it, than for the remedy itfelf. I am infinitely
indebted to thee, O my GOD, for having redeemed me
from hell, and reftored me to thy favour , but I owe thae
much more for the manner of reftoring my liberty than
for the liberty itfelf. All thy works, O Lord, are to be
admired in every part of them : and though man may
feem to lofe himfelf in the contemplation of any one of
thy wonders ; the fame difappears, as foon as he lifts up
his eyes towards heaven, to reflccl: upon another. Nor
is this any difcredit to thy greatnefs, O Lord ; but an
argument of thy glory .
. What
The Sinners Guide. 35
5. What courfe, O my GOD, haft thou taken to heal
me ? thou mighteft have procured my falvation an infi-
nite number of ways, without putting thyfelf to any
trouble or expence , but thy bounty was fo great and
furprifmg, that to give me a more manifeft proof of thy
goodnefs and mercy, thou haft chofe to relieve my mi-
feries by thy own pains and fufferings, which were fa
vehement that the very thoughts of them drew a bloody
fweat from thy veins, and thy undergoing of them rent
the very rocks with forrow. Let the heavens and the
angels praife thee, O my GOD, for ever ; and let them
never ceafe to publifh thy wondrous works ! what need
had'ft thou of our goods, or what damage were our mi-
feries to thee ? If thou Jin, fays Elihu to Job, whatjhalf
thou hurt him? and if thy iniquities be multiplied, what
Jhalt thou do againft him ? on the contrary ; and if thou do
juftly what Jhalt thou give him, or what Jhatt he receive of
thy hand* ? This great GOD, who is fo powerful, and fo
far above the reach of any misfortune ; he whofe riches,
whofe power, and whofe wifdom can neither be increafed
nor leflened , he who was neither greater nor lefs, after
he had created the world, than he was before; he, who
can receive no more glory from all the praifes men and
angels are able to give him, than what he has always
had from all eternity ; he who would be no lefs glorious,
though each particular mouth were to be employed ir*
curling and blafpheming him : this Lord, I fay, whofe
Majefty is fo great and infinite, notwithftanding our
infidelities and treacheries have been fuch, as deferve his
eternal anger and hatred, has vouchfafed even when he
had no need at all of us, and upon no other motive but
that of his exceflive love to us, to bow down the heavens
of his greatnefs, and to defcend into this place of banifh-
ment , to doath himfelf with our Mem, to undertake the
payment of our debts, and that he might difcharge us to
undergo the moft dreadful torments that ever were, or
that ever mall be undergone. It was for my fake, O my
GOD, that thou haft been born in a ftable, laid in a
manger, circumcifed the eighth day, and forced to fly
into
* Exod. c. xxv. v. 1 8.
36 *The Sinners Guide.
into Egypt it was for the love of me that thou haft been
fo affronted and injured ; it was for me that thou haft
faded, watched, and wandered from place to place ; that
thou haft fweated, weaped, and fubjected thyfelf to all
thofe mileries, which my fins have deferved, notwith-
ftanding that thou wert fo far from being the offender,
as to be all this while the party offended. It was for me
that thou wert apprehended, forfaken, fold, denied, and
brought before feveral courts and judges ; it was for my
fake that thou wert accufed before them, that thou wert
affronted, buffered, fpit upon, whipped, blafphemed,
put to death, and buried. Thou haft, in fine, vouch-
iafed for the healing of my wounds, to die upon a crofs,
in the fight of thy moft holy mother, in fo great po-
verty, as not to have one drop of water at the hour of
thy death, and in fo ftupendous a manner forfaken by
all, that thy Heavenly Father himfelf feemcd to neglecl:
thee at that time. Can any thing enter into the heart o
man more lamentable than this, to fee a GOD of moft in-
finite majefty, come down upon earth to end his life
upon a crofs, like a notorious malefador.
6. If any maa, though of never fo mean a condition,
were to be executed for fome public crime he had com-
mited, there is nobody could, without fome kind of
concern, efpecially if he had known him before, confi-
der the deplorable ftate his mifery had reduced him to -,
and the unhappy end he was going to make. Now if it
be furprifing to fee a man but of an ordinary condition
brought to fuch difgrace; how ought we to be afto-
nifhed, when we fee the Lord of all created things in no
better circumftances ? what a fubjecl: of wonder, to fee a
GOD dealt with like a malefaftor ? and if it be true, that
the greater-quality a perfon is of, the more we are fur-
prized at his difgrace and fall -, what furprife muft have
feized you, O bleffed angels, who had fo full a know-
ledge of the greatnefs of this Lord ? what did you think,
when you faw him hanging upon a crofs ? GOD com-
pianded Mofes to put two cherubims at the fides of the
ark, with their faces turned toward the mercy-feat, and
Joojdng upon one another with admiration \ and for
what
Parti. Ch.4. Of our Redemption. 37
what other end was all this, but to give us to nnder-
ftand, with what a holy aftonifhment thefe fupreme fpi-
rits muft be feized, when they confider the effect of fo
great a charity, and behold this Great GOD, who created
heaven and earth, nailed to the Holy Crofs to atone for
our crimes ? nature herfelf is amazed, and every creature
is aftonifhed. The principalities and powers of heaven
are ravifhed with this inestimable goodnefs, which they
behold in GOD. Is there any-body, after all this, that is
hot fwallowed up in the abyfs of fuch wonders ? who is
there that is not drowned in the ocean of fuch infinite
mercies ? who is there that can contain his admiration,
fo as not to cry out with Mofes, when GOD mewed him
the figure of the myftery upon the mount : O the Lord*
the Lord God^ merciful and gracious^ patient and of much
companion, and true* ! He was unable to do any thing
elfe but publifli aloud the infinite goodnefs GOD had
given him a fight of? who would not, like Elias, hide
his eyes -f, if he faw his GOD pafFing by ; not in the
brightnefs of his majefty ; but under the veil of his lit*
tlenefs : not overturning the mountains, or fplitting the
rocks in pieces by his omnipotence ; but delivered up
into the hands of the wicked -, and making the very
rocks grow foft, and burft afunder with companion ?
who is there that will not fhut the eyes of his under-
ftanding and open the bofom of his will, that at the
fight of fo boundlefs a love, it may be inflamed with
gratitude, and return all the love it is able to give,
without fetting any limits or meafure to its paffion ? O
height of charity ! O depth of humility ! O greatnefs of
mercy ! O abyfs of incomprehenfible goodnefs !
7. If it be true, O Lord, that I am thus indebted to
thee, for having redeemed me; how great muft the
obligation be for thy having redeemed me in fuch a man-
ner ? for to redeem me, thou haft fuffered fuch torments
and fuch difgrace, as are above the reach of our imagi-
nation. Thou haft made thyfelf the fcorn of men and
the contempt of the world, for the love of me. To
procure me honour, thou haft difhonoured thyfelf ; and
G haft
* Exod. c, xxxiv. v, 6. f Swings, c.xix. v. 13,
38 The Sinners Guide. Book L
haft fuffered thyfelf to be accufed, that I might be ac-
quitted. Thou haft fhed thy blood, to warn away the
ftains of my guilt* Thou haft died, to raife me to life y
and by thy tears, haft delivered me from everlafting'
weeping and gnafhing of teeth. How truly doft thou
deferve the name of a kind father , fmce thou haft had
fo tender a love for thy children ? how juftly art thou
to be called a Good Shepherd, who haft given thyfelf
for the nourifhrnent of thy flock ? how truly faithful a
guardian art thou ; .fmce thou haft fo freely laid down
thy life, for thofe whom thou haft taken into thy care ?
what prefent mail I make thee, anfwerable to this pre-
fent ? with what tears lhall I return thefe tears ? with
what life (hall I repay this life ? what proportion is there
betwixt the life of a man, and the life of his GOD ; be-
twixt the tears of a creature, and thofe of its Creator ?
8. But if, O man, thou moulded perhaps imagine,
that his fuffering for every body elfe as well as for thee,
has leflened thy obligation, thou deceiveft thyfelf. For
though he fuffered for all mankind in general, it was in
fuch a manner, that he fuffered for each particular per-
Ibn. For his infinite wifdom gave him as clear and as
diftinct a reprefentation of all thofe, for whom he under-
went thofe torments, as if there had been but one fmgle
perfon ; and his immenfe charity, which made him fufFer
for all, has done no lefs for each one in particular. So
that he has med his blood for every fmgle man, as much
ats for all mankind together , and fo great has bee hins
mercy, that had there been but one finner in the whole
world, he would have fuffered as much for him alone,
as he has now done for all the world. Confider therefore,
how infinitely thou art obliged to this Lord, who has
done fo % much for thee ; and who would have done a
great deal more, if there had been any need of it, for
procuring thy happinefs.
SECT.
Part f. Ch. 4. Of our 'Redemption. 39
SECT. I.
We may gather front what has been hitherto faid, how
grievous a thing it is to of end God' :
9. I appeal now to all creatures, whether man can
poflibly think of any greater benefit, any more generous
favour, or any obligation more binding than this is.
Tell me, O all ye Choirs of Angels, whether GOD has
ever done fo much for you. Can any man then, after
all this, refufe to give himfelf up entirely to the fervice
of GOD ? I am indebted to thee, O Lord, fays St. An-
felm, for all that I am, upon three feveral accounts.
Becaufe thou haft created me, I owe thee all that is in
me , I owe thee the fame debt, and with more juftice,
becaufe thou haft redeemed me. And becaufe thou haft
promifed to reward me with the enjoyment of thyfelf, I
cannot but acknowledge I am wholly thine. Why then
do not I give myfelf once, once at leaft, to him to whom
I am fojuftly due ? O infup portable ingratitude! O in-
vincible hardnefs of man's heart, which is not to be fof-
tened by fo many favours 1 there is nothing in the world
fo hard, but it may by fome means or other be made
much fofter. Fire melts metals -, iron grows flexible in
the forge : the blood of certain animals will foften even
the diamond itfelf : but O more than ftony heart, what
iron, what diamond, is fo hard as thou art ; if neither the
flames of hell, nor the care of fo charitable a father, nor
the blood of the unfpotted Lamb, which has been fhed
for thee, can make thee foft and flexible. Since thou,
O Lord, haft (hewed fo much goodnefs, fo much mercy,
and fo much kindnefs to man, is it to be borne with
that any one mould not love thee -, that any one fliould
forget thy benefits, and that any one mould offend thee.
What can that man love, that is not in love with tkee ?
what favours can work upon him, that is not to be
wrought upon by thine ? how can I refufe to ferve him,
who has had fuch a love for me , who has fought after
me with fo much folicitude ; and who has done fo
much for the redeeming of me ? I, fays our Saviour, If
G 2 I h
40 The Sinners Guide. Book I,
/ be lifted up from the earth, will draw all things to tny-
felf*. With what force, O Lord, with what chains ?
with the force of* my love, with the chains of my mer-
cies. / will draw them, fays the Lord, with the cords of
Adam, with the lands of love f. Who is there that will
not be drawn with thefe cords ? who will not fuffer him-
felf to be bound with thefe chains ? or, who will not be
won by thefe mercies ?
10. Now, if it be fo heinous a crime, not to love this
Great GOD , what muft it be, to offend him and break
his commandments ? how can you dare to employ your
hands in injuring thcjfe hands, which have been fo li-
beral to you, as to fuffer themfelves to be nailed to a
crofs for your fake ? when the holy patriarch Jofeph was
folicited by his lewd miftrefs to defile his mafter Poti-
phar's bed ; the chafte and grateful young man, by no
means confenting to fo foul an action, made this reply :
Behold my matter hath delivered all things to me, and
knoweth not what he hath in his own houfe : neither is there
any thing which is not in my power, or that he hath not de-
livered to me, but thee, who art his wife ; how then can I
do this wicked thing, and fin againft my God\ ? As if he
had faid : fince my mafter has been fo kind and generous
to mej fince he nas put all that he is worth into my
hands, and has done me fuch an honour, as to entruft
Hie with his whole eftate, how mail I, who am bound by
fo many obligations, dare to affront fo good a mafter.
We are to obferve here, that Jofeph did not fay : I ought
vot\ or, 'tis not juft that I Jhould offend him : but, how
then can I do this wicked thing ? To fignify that extraor-
<Jinary favours ought to deprive us not only of the will ;
tut in fome meafure, of the very power of offending our
benefactor. If therefore fo great an acknowledgment
was due to fuch benefits as thefe, what is it thofe favours
we have received from GOD do not deferve ? that mafter
who, was but a mortal man, had entrufted him with the
management of his eftate. GOD has delivered into
your hands alrnoft ajl he has ; cgnfider how much the
riches
* St. John, c. v. v. 32. f Qfee. c. xi. v. 4.
J Gen, c. *xxix. v. 8, 9.
Part I. Ch. 4. Of our Redemption. 4 1
riches of GOD exceed thofe of Potiphar, for fo much
more have you received than he did. And to make this
out, what is it GOD poffeflfes, which he has not entrufted
you with. The fky *; the earth, the fun, the moon,
the ftars, the rivers, the birds, the fifties, the trees, the
beads ; whatfoever is under the heavens, is in your
power ; and not only what is under heaven, but evea
what is in heaven itfelf ; that is, the glory, the riches, and
the happinefs that is to be found there : For all things
are yours, fays the Apoftle, whether it be Paul or Apollo*
er Cephas, or the world, or life, or death, or things prefent*
or things to come , for all are yours }-. For they all con-
tribute to your falvation. Nor is that which is in hea-
ven all we have, the very Lord of heaven himfelf is ours
too. He has given himfelf to us a thoufand ways, as
our father, our tutor, our faviour, our mafter, our phy-
fician, our price, our example, our food, our remedy,
and our reward. To conclude, the Father has given us
his Son ; the Son has made us worthy of the Holy Ghoft ;
and it is by the virtue of the Holy Ghoft, that we deferve
the Father and the Son, who are the very fources and
fountains, from whence all forts of riches flow.
n. If it be true, that GOD has thus given you the
pofTe/Tion of all, how can you find in your heart to of-
fend fo bountiful and fo generous a benefactor. If it
be a crime not to requite fuch great favours, what muft
it be to defpife and offend him that beftows them. If
young Jofeph thought himfelf unable to do an injury to
his mafter, becaufe he had committed the care of his
houfe to him ; with what face can you affront him, who
has delivered all heaven and earth ; nay himfelf too,
into your hands ? O miferable and unhappy man ! if you
are not fenfible of this evil, you are more ungrateful thaa
brutes are, more favage than the moft favage tigers,
and more fenfelels than any fenfelefs thing in nature.
For what lion or tiger is fo enraged, as to fly at him who
has done him a kindnefs. St. Ambrofe tells us of a dog,
that feeing his mafter killed by one of his enemies, con-
tinued all night by the body barking and howling. The
next
* Pfalm via. ( I Cor. c. iii. v. 22.
4* The Sinners Guide. Book I.
next day, amongft a great many people that crowded to
fee the corpfe, the dog fpied out the perfon that had
committed the murder, and immediately flew upon
him, and fo by his barking and biting difcovered the
malefactor, who otherwife might have probably efcaped.
If a dog (hewed fo much love and fidelity to his mafter,
for a morfel of bread, how can you be fo ungrateful, as
to let a dog outdo you in good nature and gratitude ?
and if this creature was in fuch a rage againft the man
that had murdered his mafter, how can you forbear be-
ing incenfed againft thofe who have put yours to death ?
and who do ye think are they, but your own fin's ? it
was they that apprehended and bound him, that fcourged
and crucified him. Your fins I fay were the caufe of all
this. For his executioners could never have had fo much
power, if your fins had not given it them. Why then
do not you rife up in arms againft thefe barbarous mur-
derers, who have taken away your Lord and Saviour's
life ? how can you behold him lying dead before you,
and for your fake, without increafmg your love for him,
and your averfion to fin, which has been the occafion of
his death ? efpecially, knowing that whatfoever he either
faid, did, or fuffered in this world, was for no other end,
but to excite in our hearts a horror and deteftation of
fin. He died to make fin die, and fuffered his hands
and his feet to be nailed, that he might bind up fin in
chains, and bring it under fubjection : why then will you
let your Saviour's toils, fweat and pains be loft to you ?
fmce he has with his blood delivered you from fetters ? why
will you (till remain a flave ? how can you forbear trem*
bling at the very name of fin, when GOD has done fuch ex-
traordinary things to ruin and deftroy it ? what could GOD
have done more, in order to bring men off from fin, than
to place himfelf upon a crofs, betwixt it and them ? if a
man were to fee heaven and hell open before him, would
he then dare to offend GOD ? and yet it is without
doubt a thing much ftranger and more furprifmg, to
fee a GOD nailed to an infamous crofs. If therefore fo
frightful a fpedlacle as this cannot work upon man,
there is nothing in nature will be able to move him.
CHAP.
Parti. Ch. 5. Of our Vocation and Juftification. 43
CHAP. V.
Of theffth motive that obliges us to virtue, which is the
benefit of our juftification.
i. TQ U T what would the benefit of our redemption
D avail, were it not followed by that of juftifica-
tion, by which this extraordinary favour is applied to
us ? for as phyfic, though never fo well prepared, is
wholly ufelefs, if not applied to the diftemper ; fo this
heavenly medicine will work no cure upon us,' unlefs ap-
plied by means of this benefit we now treat of. This
application is peculiarly the work of the Holy Ghoft, to
whom the fanctification of man is attributed. He it is
who prevents the finner with his mercy ; who having
thus prevented, calls him ; who juftifies him when called j
who conducts him, when juftified, in the paths of juflice ;
and thus raifes him to perfection, by the gift of perfe-
verance; to crown him in the end with everlafting
glory. Thefe are the different degrees of grace,, con-
tained under the ineftimable favours of juftification.
SECT. I.
2. The firft of all thefe graces is that of our vocation.
When man by the force of this Divine Spirit, having
broken all the bands and fetters of his fins, is freed from
the tyrannical flavery of the devil, and raifed from death
to life ; when of a finner, he becomes a faint and a child
of GOD, from a child of wrath ; which is not to be done
without the fpecial help of the Divine Grace, as our Sa-
viour teftified to us by thefe words : No man can come to
me, except the Father, who hath fent me, draw him *. Sig-
nifying to us, that neither free-will, nor all the advan-
tages of human nature, are fufficient of themfelves to lift
a man out of the depth of fin, and raife him to the
ftate of grace, unlefs GOD lend him a helping- hand.
And St. Thomas explaining thefe very words, fays, That
as the ftone naturally tends downward, and cannot raife
itfelf
* St. John, c. vi. v, 44.
44 ffi> e Sinners Guide, Book. I.
itfelf Up again without forne exterior afliftance. fo man
according to the bent of his nature, depraved by the
corruption of fin is always finking downward in the de-
fire of earthly things i fo that unlefs GOD lend a hand
to lift him up to a fupernatural love and defire of hea-
venly delights, he will never be able to rife. This fen-
tence very well deferves both our confideration and tears,
for by it man comes to know himfelf, grows fenfible of
the corruption of his nature, and of the neceflity he per-
petually lies under, of begging GOD Almighty's af*
fiftance.
3. But to come to the matter in hand. It is impof-
fible for man to return from fin to grace, unlefs the Al-
mighty-Hand of GOD raife him up. But this is a favour
of fuch value, that there is no exprefiing how many
graces are contained in it. For there being nothing
more certain, than that fin is by this means rooted out
of the foul, and that it is fin which is the caufe of all
its miferies ; how great a good muft this confequently
be, which expels and baniihes fo many evils ? but for-
afmuch as the confideration of this benefit is a powerful
motive to make us grateful for it, and excite us to the
purfuit of virtue, I will explain here in fhort, the vaft
riches this benefit brings along with it.
4. Firft then j it is by this that man is reconciled to
GOD, and reftored to his favour. For the greateft mi-
fery fin caufes in our fouls, is the rendering them odious
to GOD, who as he is goodnefs itfelf, bears fuch a ha-
tred to fin, as is proportioned to his goodnefs. For this
reafon the royal prophet fays : fhou^ O Lord, bat eft
all the workers of iniquity^ thou wilt deflroy all that fpeak
a lie : the bloody and the deceitful man the Lord will abhor *.
It is this, which in effect is the greateft of all evils, and
the fource from whence all others flow j as the love of
GOD on the other fide is the greateft of all goods, and
the very fountain of all the reft. This therefore is the
evil we are freed from, by virtue of our j unification ;
fince by it we are reftored to GOD'S favour, and though
we were his enemies before, this reconciles us to his
love
* Pfalm v. v, 7, 8,
Part I. Ch. 5. Of our Vocation and Juftification. 45
love again, and that not in any mean degree, but in the
higheft that may be, which is that of a father for his fon.
This is what the beloved Evangelift St. John fo much
extols when he fays, Behold, what manner of charity the
father hath bejlowed upon us-, that we fiould be called the
fons of God\ and be fo too *. He does not think it enough
to fay, that we are called the children of GOD ; he adds
farther, that we are really fo -, to the end, that our hu-
man intellect, which carries fo much weaknefs and im-
perfection along with it, might have a clearer and more
diftinct view of the liberality of GOD'S grace, and per-
ceive thafhe has truly and really enobled man by making
him his Son, and not given him the title only. If, as we
have faid, it is fo miferable a thing to be hated by GOD ;
what a happinefs muft it be to be loved by him ? philo-
fophers tell us, that the worfe any thing is, the better and
more excellent its contrary muft be. Whence we are to
conclude, that thing muft be fupremely good, whole op-
pofite is fupremely evil ; and fuch man is, when he is be-
come the object of GOD'S hatred. If men ufe fo much
caution in this world, not to lofe the love of their mafters,
fathers, princes, fuperiors, or kings ; how folicitous
mould we be to keep in favour with this Powerful King,
this Heavenly Prince, this Sovereign Lord and Father ;
in comparifon of whom, all earthly power and authority
is mere nothing ? this favour is the greater, by how
much it is more freely beftowed -, for as man could do
nothing before he was created to deferve his being, be-
caufe at that time he was not ; fo neither could he, after
having once fallen into fin, do any thing at all that
might deferve the gift of Juftification : not becaufe he
was not, but becaufe he was wicked and odious in the
fight of GOD.
5. Another benefit befides this is; that Juftification
takes off the fentence of everlafting torments, which
man's fins had condemned him to. For, whereas fin
makes a man the object of GOD'S hatred, and it is im-
pofiible that any one mould be hated by him, and not
at the fame time be in the greateft mifery imaginable 5
H it
* St, John, c. iii. v. I.
46 The Sinners Guide. Book I.
it follows, that the wicked, having caft GOD off from
them, and ungratefully defpifed him, deferve very juftly
to be caft away by GOD, and to be defpifed and ne-
glected by him. They deferve to be banifhed for ever
from his prefence ; never to enjoy his company , never
to enter into his moft beautiful and glorious palace-
And, becaufe in feparating themfelves from him, they
have had an irregular love for the creatures, it is but juft
they mould be condemned for the fame to eternal pains
and torments, which are fo rigorous, that if we compare
all that men fuffer in this life to them, they will look
more like painted, than real torments. Let us add to
thefe miferies, the never-dying worm, which will conti-
nually gnaw the very bowels and tear the confciences of
the wicked ; add alfo the company which thefe unhappy
fouls muft always keep, which mall be no other than
that of all the damned. What mall I fay of their horrible
and melancholy habitation, full of darknefs and confu-
fion ; where there never mail be any order, joy, reft or
peace ; never any comfort, fatisfaction or hope : where
there mail be nothing but eternal weeping and gnafhing.
of teeth ; eternal rage and blafphemies. GOD delivers
thofe whom he juftifies from all thefe miferies, and having:
peftored them to his grace and favour, frees them en-
tirely ( frGm his wrath and vengeance.
6. There is another advantage yet more fpiritual than
the : fp'rmer ; which is, the reforming and renewing of
the inward man, all deformed and disfigured by fin.
Becaufe fin, in the firft place, deprives the foul, not only
of GOD, but of all its fupernatural force, and of all thofe
gifts and treafures of the Holy Ghoft, with which it was
enriched and adorned. So that being once robbed of
the riches of grace, it is immediately maimed and
wounded in all its natural powers and faculties : becaufe
man being a rational creature, and fin being an action-
againft reafon j as it is very natural for one contrary to
deftroy another, it follows of courfe, that the greater and
more numerous our fins are, the greater muft be the
ruin the faculties of the foul lie open to ; not in them-
felves, but in the natural inclination they have to do
good.
Parti. Ch. 5. Of our Vocation and ^uflificatlon. 47
good. Thus fin makes the foul miferable, weak, floth-
ful, inconftant in the doing of what is good, and bent
upon all kind of evil ; unable to refift temptations, and
foon tired with walking in the way of GOD'S command-
ments. It alfo deprives the foul of true liberty and fo-
vereignty of the fpirit, and makes it a mere (lave to the
world, the flelh, the devil and its own inordinate appe-
tites ; bringing it under a harder and more unhappy fer-
vitude, than that of the Ifraelites in Egypt or Babylon.
Nor are thefe all the miferies which fin reduces the foul
to ; it opprefies it befides in fuch a manner, and fo de-
ftroys all its fpiritual motions and fenfes, that it can nei-
ther hear GOD fpeaking to it, nor perceive thofe dread-
ful calamities which it is threatened with -, it is quite
fenfelefs to that fweet fmell, which comes from the vir-
tues and examples of the faints : it cannot taftc how
fweet the Lord is ; nor feel the ftrokes of GOD'S haad,
any more than thofe graces which he pours into it, to
excite it to the love of him. Befides ail thefe ills, it
takes away the peace and jay of confcience, and fo by
degrees lefTens and cools the fervour of the fpirit, till it
leaves poor man in fuch a miferable condition, that he is
foul, deformed and abominable ia the fight of GOD, and
of all his faints.
7. The grace of juftification delivers us from all thefe
miferies. For GOD who is an infinite abyfs of mercy,
thinks it not enough to pardon our fins, and receive us
into his favour ; unlefs he does free our fouls from all
thofe diforders which fin had raifed in it, by reforming
and renewing our inward man. So that he heals our
wounds ; cleanfes us from our filth ; loofens our chains ;
eafes us of the burthen of our evil defires ; and frees us
from the flavery and captivity of the devil ; he mode-
rates the heat of our pafllons , he reftores us to a true li-
berty , he beautifies the foul anew , he fettles peace and
joy in our.confciences again ; he enlivens our inward mo-
tions ; he makes us forward to do what is good, and
backward to do that which is evil ; he ftrengthens us
againft temptations ; and, after all thefe benefits, he en-
riches us with a treafure of good works : in fine, he re-
H 2 pairs
48 'The Sinners Guide. Book I.
pairs our inward man with all its faculties, after fuch a
manner, that the apoftle does not flick at calling thofe
who are thus juftified, New men, and new creatures*. So
great is the grace of this renovation that when we re-
ceive it by baptifm, it is called a regeneration ; when by
penance, a refurre&ion ~f : not only becaufe the foul, by
virtue of it is raifed from the death of fin to the life of
grace , but becaufe it holds fome proportion with the
glory of the general refurre<5tion at the laft day. This
is fo certainly true, that no tongue is able to declare the
beauty of a juftified foul, but only that divine fpirit
which beautifies, and makes it his temple and dwelling-
place , fo that if we mould compare all the riches of the
earth, all the honours of the world, all the benefits of
nature, and all the virtues we are able to acquire, with
the beauty and riches of fuch a foul , they would all ap-
pear bafe and deformed before it. Becaufe the life of
grace has the fame advantages over that of nature ; the
beauty of the foul over that of the body ; inward riches
over the outward, and fpiritual ftrength over the corpo-
real , as heaven has over earth, a fpirit over a body, or
eternity over time. For all thefe things are tranfitory,
limited, and only beautiful to the eyes of the body , nor
have they need of any more than of a general afliftance
and fupport from GOD, whilft the others (land in need
of a peculiar and fupernatural help, and cannot be called
temporal, becaufe they lead us to eternity ; nor can we
fay they are altogether finite, becaufe they make us
worthy to partake of the infinity of GOD ; who has fuch
an efteem and love for them, that he is even enamoured
with their beauty. And though GOD could do all thefe
things, only by his will ; yet he was not fo fatisfied, but
would adorn the foul with infufed virtues, and the feven
gifts of the Holy Ghoft , by means whereof not only the
clfence but all the faculties of the foul are adorned and
beautified with thefe heavenly graces.
8. To all thefe extraordinary benefits, that infinite
goodnefs and boundlefs liberality has added another,
which is, the prefence of the Holy Ghoft, and of the
whole
* 2 Cor. iv. v, 1 6, f taalat, vi, v. 15.
Parti. Ch. 5. Of our Vocation and Jitftifaation. 49
whole bleiTed Trinity, which defcends into the foul of
him that is juftified, to inftruct him what ufe to make of
all thefe riches : like a good father who not only leaves
his eftate to his fon, but provides him a guardian to look
after and manage it for him -, fo that as the foul of one
that is in fin, is a den for vipers, dragons and ferpents -,
that is to fay, a place where all forts of wicked fpirits
dwell, according to our Saviour in St. Matthew * : fo
the foul of a juftified man becomes the habitation of the
Holy Ghoft, and of the whole blefled Trinity, which
having expelled all thefe hellifti monfters and wild beafts,
make it their temple and place of abode, as our Saviour
has exprefly fignified by thefe words : If any one love me
he will keep my word^ and my father will love him, and we
will come to him and will make our abode with him -f\ From,
which words the holy fathers and the fchbolmen conclude,
that the Holy Ghoft dwells in a particular manner in the
foul of a juftified man, diftinguifhing the Holy Ghoft
and his gifts ; and declaring, that fuch perfons partake
not only of the gifts of the Holy Ghoft, but of the
Holy Ghoft himfelf ; who entering into every foul thus
dilpofed, make it his temple and dwelling place ? and to
this end he himfelf cleanfes, fanctifies and adorns it with
his gifts, that it may be a place worthy to entertain fuch
a gueft.
9. Add to all thefe benefits one more, which is, that
all thofe who are juftified become living members of
Jefus Chrift, whereas they were dead before and inca-
pable, whilft they remain in that condition of receiving
the influence of his grace, whence many other fingular
privileges and excellencies flow to it. For this reafon
the Son of GOD loves .and cherifhes thefe perfons as his
own members : and as their head is continually commu-
nicating force and vigour to them. And laftly, the Eter-
nal Father beholds them with eyes of affection, becaufe
he looks upon them as living members of his only Son,
united to, and incorporated with him by the participation
' of the Holy Ghoft : and therefore their actions are pleafing
to him, and meritorious to thcmfelves inasmuch^ as they
are
* Matt, xiii. -j- St. John, c. xiv. v. 25;
50 <n>e Sinners Guide. Book. I.
are actions of the living members of his only Son Chrift
Jefus, who produces all that is good in them. This is
alfo the reafon why thofe perfons who are thus juftified,
whenfoever they beg any favour of Almighty GOB, ad-
drefs themfelves to him with a perfect confidence *, be-
caufe they fuppofe, that what they afk, is not fo much
for themfelves as for the Son of GOD, who is honoured
and glorified in them and with them. For fmce the
members cannot receive a benefit, but the head muft
partake of it : Chrift being their head, they conceive,
that when they afk for themfelves they afk for him. And
if what the Apoftles fay be true, that they who fin
againft the members of Jefus Chrift, fin againft Jefus
Chrift himfelf ; and that he looks upon any injury of-
fered to one of his members, upon his account, as done
to him, as he faid to the apoflJe himfelf, when he per-
fecuted the church ; w&at wonder is it, that the honour
done to thefe members mould be done to him ? this be-
ing fo, what confidence will not the juft man bring with
him to his prayers, when he confiders that in begging for
himlelf, he in forne meafure begs of the Heavenly Father
for his Beloved Son ? for when a favour is granted, at
the requeft of another, it may doubtlefs, rather be
laid to be beftowed on him that begs, than on him that
receives it : as we fee that he who ferves the Poor, for
the love of GOD, ferves GOD more than he does the
poor.
10. There remains another benefit to which the reft
teml and are directed, which is the right and title thofe
that are juftified have to eternal life. For GOD, who is
o lefs merciful than he is juft, as he on one fide con-
demns impenitent finners to everlafting torments , fo, on
the other fide, he rewards them who are truly penitent,
with everlafting happinefs. And though he could for-
give men their fins, and reftore them to his friendfhip
and favour, without raifing them fo high as to partake
of his glory , yet he would not do fo, but out of the
cxcefs of his mercy, juftifies thofe whom he has par-
doned, adopts thofe whom he has juftified, and makes
them his heirs, giving them a mare in his riches and
inheri-
Part I. Ch. 5. Of our Vocation and Juftification. 5 1
inheritance with his only Son. Hence proceeds that
lively hope which comforts the juft in all their tribula-
tions ; becaufe they are allured before-hand of this in-
cftimable treafure. For, though they lee themfelves fur-
rounded with all the troubles, infirmities and miferies of
this life, they know very well, that all the evils they can
poflibly fuffer here, are nothing at all> in compa?rifon of
the glory which is prepared for them hereafter : nay, on
the contrary, they allure themfeives, that, For our prefent
tribulation, which is momentary and light, worketh for u$
above meafure, exceedingly an eternal weight of glory *.
11. Thefe are the advantages comprehended under
that ineftimabk benefit of j unification, which St. Auguf-
tin, with a great deal of reafon prefers before the crea-
tion of the whole world : becaufe GOD created all the
world with one fingle word ; but the juftifying of man
after his fall, was at the expence of his blood, and of
thofe other moft grievous pains and torments he endured.
Now, if we are fo ftrictly obliged to GOD Almighty's
goodnefs for having created us , how much more do we
owe his mercy for juftifying us ; a favour we ftand fo
much the more indebted for, as it cofl him lo much.
more than the other I
12. And, though no man can certainly tell whether
he be juftified or no, yet may he give a probable guefsy
cfpecially by the change of his life; as for example,
when one that before never fcrupled at committing a.
thoufand mortal fins, would not now commit one, though
it were to gain the world. Let him that perceives he is-
in fuch a happy condition, confider what an obligation*
lies upon him to ferve his Lord, for having thus fanc-
tified him , and at the fame time delivered him from all
thofe miferies, and heaped all thofe favours upon him
which we have fpokerv of. But if he happen to be in
the flate of fin, I know nothing that can more efficaci-
oufly excite him to a defire of being freed from it, than
the confideration of thofe misfortunes which fin draw*
after it ; and of thofe treafures of blefllngs which go
along with the incomparable benefit of juftification.
SEC T,
* 2 Cor. iv. v. 1*
S 2 ttc Sinners Guide. jBookL
SECT. I.
Of fame other cffeffs that are wrought by the Holy Ghoft, iti
the foul of a juftified man\ and of the Sacrawnt of the
Eucharift.
13. Notwithftanding thofe effects we have faid are
produced by the Holy Ghoft, in the foul of one that is
fanctified, are very great : yet they do not end there.
This Divine Spirit thinks it not enough to put us in the
way of juftice , but, after having led us in, ftill helps
us forward, till all the ftorms of this world being wea-
thered, he brings us into the haven of our falvation ;
fo that when he has entered into a foul by the grace of
juftification, he does not remain idle there ; he not only
honours fuch a foul with his prefents, but alfo fanctifks
it with his virtue ; doing; in it and with it, whatfoever
is neceflary for the obtaining of its falvation. He be-
haves himfelf there, like a head of a family in his houfe;
looking after, and directing like a mafter in his fchool
teaching, like a gardiner in his garden cultivating, and
like a king in his kingdom ruling and governing it : he
further performs in the foul, what the fun does in the
world , that is, he gives light to it, and like the foul in
the body, animates and enlivens it; though he does not
act as the former does upon its matter, but as the head of
a family in his houfe. Can man defire any greater happinefs
in this world, than to have fuch a gueft, fuch a guardian,
fuch a companion, fuch a governor, fuch a tutor, and fuch
an afFiftant within himfelf: for he being all things, ex-
ercifes all capacites in the foul, with which he takes up
his habitation : thus we fee, that like a fire he enlightens
the underftanding, inflames the will, and raifes us from
earth to heaven. It is he, who like a dove makes us
fimple, peaceable, gentle and kind to one another : He
it is, who like a cloud defends us againft the burning
lufts of the flefh , who moderates the heat of our paf-
fions ; and in fine, like a violent wind forces and bends
down our will towards that which is good, and carries
them away from all fuch affections as may lead them to
evik
Part I. Ch. 5. Of our Jujlijkatlon. 53
evil. Hence it is, that thofe who are juftified, conceive
fuch a horror of the vices they had fo great a love for
before their converfion, and fo great an efteem for the
virtues they fo much detefted before. This David very
lively reprefcnts to us, fpeaking himfelf in one of his
pfalms, where he fays, I have hated and abhorred iniquity *,
and in another place of the faid plafm, / have been de-
lighted in the way of thy teftimonies, as in all riches -f\ Who
was it, but the Holy Ghoft that occafioned this altera-
tion ? for he, like a loving mother, put wormwood upon
the breads of this world, and moft delicious honey into
the commandments of GOD.
This plainly (hows, that whatfoever good we do, what
progrefs foever we make, we are intirely obliged to the
Holy Ghoft for the fame. So that if we are converted
from fin, it is by his grace , if we embrace virtue, it is
he that brings us to it , if we perfevere in it, it is by his
afiiftance ; if in (hort, we one day receive the reward he
has promifed, it is he himfelf that gives it us: For
which reafon St. Auguftin fays very well, " GOD re-
wards his own benefits, when he rewards our fervices."
So that one favour purchafes us another, and one mercy
is only a ftep to the obtaining of another. The holy
patriarch Jofeph thought it not enough to give his bro-
thers the corn they went to buy in Egypt J, but ordered
his fervants to put the money they brought to pay for
it into the month of their facks. GOD in fome meafure
does the fame with his elect, for he gives them not only
eternal life, but grace, and a good life to purchafe ic
with. Whereupon Eufebius EmifTenus fays excellently
well, That he who is adored to the end that he may
(hew mercy, has fliewed mercy already when he gave us
grace to adore him. ^
Let every man therefore confider how he has fpent his
life, and reflect upon all thofe favours GOD has beftowed
on him, and on all thofe crimes, as frauds, adulteries,
thefts and facrileges which he has preferved him from
falling into, and by this means he will fee upon how
I many
* Pfalm cxviii. V. 163. f Ibid, v, 14. J Gcnef.
c. xlii. v. 25.
54 *Tbe Sinners Guide. ' Book I.
many accounts he ftands indebted to him ; becaufe ac-
cording to St. Auguftin, it is no lefs mercy to preferve
us from falling into fin ; than to pardon it when com-
mitted, but much greater, and therefore the fame faint
writing to a certain virgin, fays*, Man is to make account
that GOD has pardoned him all forts of fin, inafmuch
as he has given him grace not to commit them : let not
therefore your love be little, as if he had pardoned you
but a little, rather endeavour to love much, becaufe you
have received much. For if a man loves a creditor that
forgives a great debt, how much more reafon has he to
love a benefactor that beftows much on him to poffefs.
For he who has lived chaftly all his life-time, has there-
fore continued fo, becaufe he had GOD to direct and
guide him : he who of an impure perfon becomes pure,
has had GOD to correct him , and he who continues im-
pure to the end, is juftly forfaken by GOD Almighty.
This being a matter beyond all doubt, it only remains,
that we fay with the prophet, Let my mouth be filled with
fraife^ that I may fmg thy glory ; thy greatnefs all the day
long -f ; upon which words St. Auguftin fays, what means
all the day ? nothing elfe, but that I will praife thee for
ever, and without ceafing in my profperity, becaufe thou
comforteft me , in my adverfity, becaufe thou chaftifeft
rne , before I was made, becaufe thou haft made me ;
fmce I have had my being, becaufe it is from thee that
I have received it ; when I finned, becaufe thou for-
gaveft me ; when I returned to thee, becaufe thou re-
ceiveft me , and when I perfevered to the end, becaufe
thou rewardefl me. For this reafon my mouth mail be
filled with thy praife, O Lord, and I will fmg to thy
glory all the day.
14. It would be proper here to fpeak of the benefit of
the Sacraments, which are the inftruments of our juflt-
fication, and particularly of that of baptifm, as alfo of
the light of faith, and of the grace we receive with it.
But having handled this fubject elfewhere, I mail add no
jnore at prefent, yet I cannot pafs over in filence, that
grace of graces, that facrament of facraraejits, by virtue of
which
lib. ii. Conf. c. 7 ' t Pklm htf, v. 8.
Parti. Ch. 5. Of our Jufttfication. 55
which GOD is pleafed to live with us on earth , to give him-
felf every day to us as our food, and as our ibvereign
remedy. He was facrificed on the crofs, but once for
our fakes : but here he is daily offered up to his father
on the altar, a propitiation for our fins. As often as you
jball do this ; da this, fays he, for a commemoration of me *.
O precious pledge for our falvation ! O divine facrifice !
O moft acceptable victim ! bread of life ! moft delicious
nourishment ! food of kings ! O fweet manna which
contains whatfoever is pleafant and delightful ! who can
ever be able to praife you according to your deferts ?
who can worthily receive ? who can honour you with
the due refpect and reverence ? my foul quite lofes
itfelf when it thinks of you ; my tongue fails me, nor
am I able to exprefs the lead part of your wonders as I
defire to do it.
Had our Lord beftowed this favour upon none but
innocent and holy men, it would ftill have been ineili-
mable ; how great then muft this unparalleled chanty be,
which after having moved him to communicate himfelf
fo freely to thofe, has farther prevailed upon him, to
pafs through the impure hands of many wicked priefts,
whofe fouls are the habitations of devils ; whofe bodies
are vefiels of corruption, whofe lives are continual fa-
crileges, and fpent in nothing elfe but in fin and iniquity.
And yet that he may vifit and comfort his friends, he
fuffers himfelf to be touched by fuch polluted hands, to
be received into their prophane mouths, and to be buried
in their noifom and abominable breads. His body was
fold but once, but in this facrament he is fold a thou-
fand times. He was fcorned and defpifed but once in
paffion ; whereas thefe impious priefts offer him infinite
affronts aud injuries, at the very table of the altar. He
was once crucified between two thieves, but here he is
crucified millions of times in the hands of finners.
15. Who is there that will pretend, after all this, to
be able to pay a due refpecl and honour to a Lord that
has confuted our intereft, fo many feveral ways ? what
returns can we make him for fo wonderful a nourifh-
I 2 merit?
* Luke xxii. v.
56 'The Sinners Guide. Book. I.
ment ? if fervants ferve their mafters for a poor lively-
hood ; if foldiers for their pay, expofe themfelves to
fire and fword ; what ought we to do for this Lord who
maintains us with this heavenly and immortal food ? If
GOD, in the old law, required fo great an acknowledge-
ment for the manna he fent from heaven, though it was
a corruptible food ; what returns will he expect for this,
which befide its being exempt from corruption, makes
all thofe who receive it worthily, incorruptible ; if the
Son of GOD thanks his Father in the Gofpel, for only
one meal of barley-bread , what kind of thanks, mould
we give him for this bread of life ? if we are fo much
indebted to him for the nourifhment he gives us, to pre-
ferve our being ; how much greater is our obligation for
that food which preferves in us the fupernatural being
of grace ? for we do not commend a horfe purely be-
caufe he is a horfe, but becaufe he is a good horfe , nor
wine, becaufe it is wine, but becaufe it is good wine ;
nor man, becaufe he is man, but becaufe he is a good
man. If you are fo much obliged to him, that made
you a man, how much greater is your obligation for hav-
ing made you a good man ? If the acknowledgement be fo
great upon the account of corporal benefits ; what mould
it be for the fpiritual ? if you are fo deeply indebted for
the gifts of nature, how much more do you owe for
thofe of grace ? and if, to conclude, his having made
you a fon of Adam, lays fo ftrict a tie of gratitude upon
you ; how much muft you be obliged to him for having
made you a Son of GOD himfelf ? for, it is certainly true,
as Eufebius Emiflens fays, that the day we are born to
eternity, is infinitely better than that which brought us
forth to the toils and dangers of this world.
This dear Chriftian, is another motive, and as it was
a new chain added to the others, to bind your heart the
fafter, and oblige you to the purfuit of virtue and fer-
vice of this Lord,
CHAP.
Part I. Ch. 6. Of Predeflinatlon. $7
CHAP. VI.
Of the ftxth Motive that obliges us to the love of virtue*
which is the benefit of the Divine Predejlination.
i. A DD to all the benefits we have hitherto fpoken
zV. of, that of Ele&ion, which belongs to none but
thofe whom GOD has chofen from all eternity, to be par-
takers of his glory. It is for this ineftimable benefit the
Apoftle thanks GOD, in his own and in the name of all
the eled ; when in his Epiftle to the Ephefians, he fays,
Ble/ed be the GOD and Father of our Lord Jefus Cbriji*
who bath ble/ed us with all fpiritual ble/mgs in heavenly
places in Chrift : as he hath chofen us in him before the foun-
dation of the ivorld> that we Jhould be holy and unfpotted
before him in charity. Who hath predeftinated us unto the
adoption of children through Jefus Chrift unto himfelf, ac-
cording to the purpofe of his will *. The royal prophet
highly extols this favour, when he fays, Ble/ed is he
whom thou haft chofen and taken to tbee ; he Jhall dwell in
thy courts f. This therefore we may juftly call the grace
of graces, and benefit of benefits-, inafmuch as GOD,
purely out of his own goodnefs, beftows it upon us be-
fore we deferve it. For he, like one who is the abfolute
mafter of his own riches, without wronging any man,
but rather affording every one furficient affiftance to
work his falvation , pours out the abundance of his
mercy on fome particular perfons, without any limits or
meafure.
2. It is alfo the benefit of benefits, not only becaufe
it is the greateft, but becaufe it is the very fource of all
the reft. For GOD having chofen man for his glory,
beftows on him through the means of this firft fa-
vour, whatfoever is neceflary for the obtaining of his
glory, as he teftifies by the mouth of one of his pro-
phets, in thefe words : Tea, I have loved thee with an
everlajling love, therefore have I drawn thee, taking pity
en tbee J. That is, I have called you to my grace, that
by
* Ephef. c. i. v. 3, 4, 5. f Pfalm Ixiv. v. 5.
J Jerem. c, xxxi. v. 3.
58 *The Sinners Guide. Book I.
by its help you may arrive at my glory. The Apoftle
exprefTes the fame thing to us in much clearer terms ;
For "whom be forknew, he alfo predeftinated to be made con-
fotmable to the image of his Son^ that he might be the firft-
lorn amongft my brethren. And whom he predeftinated,
them he alfo called ; them he alfo juftified, and whom he juf-
(ified, them he alfo glorified *. The reafon of this is, be-
caufe as GOD difpofes all things fweetly and regularly,
he has no fooner been pleafed to chufe a man for his
glory, but he beftows upon him on account of this grace
many others, and furnifhes him with a fufficient fupply
of all things necefifary for the obtaining of this firft grace.
So that as a father that has a defign to bring one of his
children up for the church or the bar, employs him whilft
he is but a child, about fuch things as have a regard to
the one or the other, and directs all the actions of his
life to this end ; fo the Eternal Father, when he has
chofe a man for his glory, to which the way of juftice
leads us, takes care always to keep him right in this
road, that fo he may attain the end he is defigned for.
It is fit, therefore, that thole who perceive in thern^
felves any tokens of this favour, fhould thank Go
fincerely and heartily for it. For though it is a fecret
hid from human eyes, yet there are certain figns of our
election, as there are of our juftifkation. And as the
iureft mark of our juftifkation is the converfion of our
lives 9 fo the beft token of our election is our perfever
ranee in a good life -, for he who has lived many years IT\
the fear of the Lord, and has been very careful not to
fall into any kind of fin, may pioufly believe, that ac-
cording to the Apoftle , GOD will alfo confirm him unto
the end without crime> in the day of the coming of our Lord
Jefus Chrift f.
3. It is true, no man ought to think himfelf fecure,
fince we fee, that Solomon after he had led a pious life
for feveral years, was feduced in his old age : but yet
this example is only as a particular exception from a
general rule ; which is the fame in effect with what the
Apoftle has taught us, which the fame Solomon
tells
* Rom. c. viii. v. 29, 30. f I Cor. c, i. r. 8.
Part I. Ch. 6. Of Predejllnation. 59
tells us in his Proverb?, in thefe words, // is a proverb,
a young man according to his way, even when he is. old he
will not depart from it * ; fo that if he was virtuous in
his youth, he will be fo when he is old. By thefe or
fuch like conjectures, which are to be met with in the
writings of the faints, a man may humbly prefume,
that GOD out of his infinite goodnefs* has made him
one of the number of his elect. And as he hopes to
be faved through GOD'S mercy, fo may he with all
humility, conclude he is of the number of thofe that
are to be faved, fmce the one prefuppofes the other.
This principle once fettled, a man will foon fee how
ftrictly he is obliged to ferve GOD, for fo extraordinary a
favour, as is that of having his name written in that book,
whereof our Saviour fpeaking to his Apoitles fays : But
yet rejoice not in this, that fpirits are fubjett unto you : but
rejoice in this, that your names are written in heaven, -f- For
what greater benefit can there be, than to have been be-
loved and chofen from all eternity, ever fmce Goo has
been GOD ; to have been lodged in hisbofom, and made
choice of by him for his adopted child, when he begot
his own Son according to nature in the glory of the faints,
who were then all really prefent in the divine under-
ftaading ?
Weigh therefore all circumftances of this election, and
you will find that each of them is an extraordinary fa-
vour, and a new obligation to ferve GOD. Confider the
dignity of him who has elected you ; it is GOD himfelf,
who as being infinitely rich and infinitely happy, had no
need of you, or of any body elfe in the world. Reflect
next upon the perfon elected, how unworthy he is of
fuch a grace ; fmce he is no better than a poor mortal
creature, expofed to aJl the necefllties, infirmities and
miferies of this life , and worthy for his fins to be con-
demned to eternal torments in the next. Obferve how
glorious an election this is ; fmce the end, for which you
have been elected is fo noble, that nothing can be above
it j for what can be greater than to become the fon of
GOD, the heir to his kingdom, and fharer with him ia
his
* Prov. c. xxii. v, 6. -\ Luke, c. x, v. 2O.
60 *Tbe Sinners Guide. Book I.
his glory ? examine in the next place, how gratuitous
this election was ; fmce it was before all merit whatfo-
ever, proceeding only from the good -will of Almighty
GOD, and according to the apoftle, unto the praife of the
glory of bis grace *. For the more generous and free
a favour is, the greater obligation it lays on him that
receives it. Confider alfo how antient this election is,
for it did not begin with the world, but was long before
it, for it is co-eternal with GOD, who being himfelf from
all eternity, has in like manner from all eternity, loved
his elect; has always had them in his Divine Prefence,
and has them there dill, beholding them with a fatherly
eye of love, and being always refolved to confer fo great
a favour on them. Confider after all, how particular this
benefit is, fince he has been pleafed to honour you with
fo infinite a blefllng, as is the admitting of you into the
number of his elect; whilft there are fo many nations
quite ignorant of him, and which he has rejected ; and
therefore he feparated you from the mafs of perdition,
to raife you to a holy union with his faints, making that
which was the leaven of corruption, become the bread of
angels. Such a grace may put a ftop to our pens and
tongues, that we may be wholly taken up in the ack-
nowledging and admiring of it, and in learning what re-
turns we are to make for it. But what mould give a
greater value to this favour, is the fmall number of the
elect, whilft that of the damned is fo great, that Solomon
calls it infinite : The number of fools ', that is, of the re-
probate, is infinite -f. But ir none of all thefe confide-
rations is able to make any imprefiion on you, be moved
at leaft by the excefllve price this fovereign elector has
given to purchafe you : it is no lefs than the life and
blood of his only begotten Son, whom he from all eter-
nity refolved to fend down into the world, to put this his
divine decree into execution.
5. If this be true, what time can fuffice to fpend in
humble reflections upon fo many mercies ? what tongue
can be eloquent enough to exprefs them ? what heart
capacious enough to conceive them ? what returns and
acknow-
* Ephef. c. i. v. 6, *f Eccl, c. i. v. 15.
Parti. Ch. 6, Of Predeftination. 6 1
acknowledgments be made for them ? with what love
fliall a man be ever able to repay this eternal love ? can
any man be fo bafe as to defer loving of GOD to the end
of his life, when Goo has had fuch a love for him from
all eternity ? who will part with fuch a friend as this is,
for any friend in this world ? for if the fcripture fets fuch
a value upon an old friend, how much ought we to prize
that friendmip which is eternal. Forsake not an old friend^
for the new will not be like to him *. If this advice holds
good in all cafes, who is there that will not prefer this
friend before all the friends in the world ? and if it be
true, that pofTeffion time out of mind, gives him a title
that had none before , what muft a poffeffion do that has
been everlafting : it is eternity that has intjtled GOD to
the poiTeiTion of us, that he might by this* means make
us his.
6. What riches or honour can there be in the world,
which a man mould not give, in exchange for this blef-
fmg ? what troubles or misfortunes, which we ought noc
to fuffer for purchafing of it ? is there any man though
ever fo wicked, that would not fall down and kifs the
ground a beggar trod on, were he allured by divine re-
velation, that the beggar was predeftinated to everlafting
happinefs, that would not run after him, and proftrating
himfelf at his feet, call him a thoufand times happy ?
who is there that would not cry out ; O bleffed foul, is
it poffible that you mould be one of this happy number
of the elect ? is it pofllble that GOD mould have made
choice of you, from all eternity, to fee him one day in
all his beauty and glory ? that he mould have chofen
you to be a companion and brother to the elect ? are you
one of thofe, who are to be feated amongft the choirs of
angels ? muft you hear the heavenly mufic ? and fliall
you behold the refplendent face of jefus Chrift, and of
his Holy Mother ? happy the day which firft brought you
into the world , but much happier that of your death,
becaufe then you mall begin to live for ever. Happy
the bread you eat, and the ground you tread on, fines
it bears fuch an ineftimable treafure ! but much more
K happy
* Ecclus, 9, v, 14
6 2 be Sinners Guide. Book!.
happy thofe pain's you endure, fince they open you the
way to eternal eafe and reft ! for what clouds of afflic-
tions can there be which the afTurance of this happinefs
will not difperfe.
7. We Ihould doubtlefs break out into fuch tranfports
as thefe, did we behold a predeftinated perfon and knew
him to be fo. For if all people run out to fee a young
prince, that is heir to fome great kingdom, as he pafles
through the ftreet, admiring his good fortune, as the
world accounts it, to inherit large dominions, how much
more realon have we to admire the happinefs of a man-,
elected from his birth, without affy precedent merits on
his fide, not to a temporal kingdom in this world, but to
an eternal crown of glory in heaven.
8. Here you may learn how great thofe obligations are,
which the elect owe to GOD for fo unfpeakable a favour.
And yet, there is not one of us all, if we do what is re-
quired of us, that is to look upon himfeff as excluded
this number. On the contrary, every one mould ufe
his endeavours, according to St. Peter, to make his call-
ing and cleEfion fare, by good works*. For we are moft
certain that he, who does fo, {hall not mifs of his falva-
tion : and what is more, we know that GOD has never
yet refufed, nor ever will refufe, any man his grace and
afTiftance. It is therefore our main bufmefs, fmcewe arc
allured of thefe two points, to continue in the doing of
good works, that we may t^y that means be of the number
of thofe happy fouls, wh|>m GOD has chofen to be par-
takers of his glory for even
CHAP. VII.
Of thefcventh motive that obliges us to the purfuit of virtue,
'fsohich is death ; thefirft of the four loft things.
i. A NY one of the afore-mentioned motives, ought to
\. be fufficient to perfuade men to give themfelves
up entirely to the fervice of a mafter, that has obliged
* 2 Pet, c. i, v. 10. them
Part I. Ch. 6. Of Predejllnation. 63
them with fo many favours. But becaufe duty and
juftice have lefs influence over the generality of mankind,
than profit and intereft ; I will therefore add thofe great
advantages which are propofed as the recompence and
reward of virtue, both in this life and in the next, and
fhall firft fpeak of the two greateft, viz. the glory we
fhall acquire, and the punilhrnent we fhaM avoid, by
faithfully adhering to it. Thefe are the two oars that are
fo ferviceable to us in this voyage , they are, as it were,
the compafs, by which we may fleer our courfe more
fteadily and fecurely. This is the reafon why St. Francis
and St. Dominick, In their rules, both of them moved
by the fame fpirit, and making ufe of the very fame
words, commanded the preachers of their orders, never
to take any other fubjedls of their fermons, but virtue
and vice, heaven and hell ; the one to inftru6l us how to
live well ; the other to incline us to it. This is a re-
ceived opinion amongfl philofophers, that reward a-Rd
punifhment, are as it were, the two fprings, which make
the wheels of a man's life turn round in a regular motion.
For fuch alas ! is our unhappinefs ; and fo great the cor-
ruption of our nature, that nobody can endure naked
virtue j that is to fay, if the fear of punimment does not
go along with it, or the hopes of a reward attend it.
But fmce there is no punifhment, nor reward, which can
fo juftly deferve our confideration, as thofe which are ne-
ver to have an end ; we will therefore fpeak kere of cver-
lafting glory and everlafting torments, together with
thofe other two things, that are to precede them, which
are death and judgment. For any one of thefe points,
confidered with attention may be infinitely advantageous
to the making us love virtue and hate vice, according
to that of the wife man, where he fays : In all that tho'u
under take ft ^ remember thy loft end, and thou /halt never Jin*.
He means here thofe four things, we have juft now men-
tioned j and which we are going to difcourfe upon.
SECT. I.
To begin with the firft, which is death : the reafon
why this of all the reft, works moft upon us, is its be-
* ccluf. c. 7. v. 40. K 2 ing
64 *tbe Sinners Guide. Book I.
ing the moft certain, the moft frequent, and the moft
familiar of them all ; efpecially if we reflect upon the
particular judgment that is to be given upon the whole
courfe of our lives, at that time which when once paflfed,
will not be reverfed at the general judgment day : but
whatfoever is then decreed (hall ftand good for ever.
But how rigorous this judgment will be, and how fevere
an account will be taken of all our actions, I do not de-
fire you mould believe upon my bare allegation, but
that you give credit to a paflage, related by St. John
Climachus upon this point, to which he himfelf was an
eye-witnefs, and is indeed one of the dreadfulleft I ever
read in my life. tc He tells us, there was a certain monk
in his time, called Hefychius, who lived in a cell upon
mount Horeb. Having led a very carelefs and negligent
fort of life, during the whole time of his retirement,
without fo much as ever thinking of his falvation ; he
was at laft taken very ill, and being paft all hopes of re-
covery, laid for about the fpace of an hour as if he had
been quite dead. But afterwards coming to himfelf
again, he earneftly defired that we would all go out of
his cell. As foon as ever we had left him, he walled up
his door, and remained thus Ihut up within his cell for
twelve years ; never fpeaking one word to any body
during all this time. He lived upon nothing but bread
and water , and continued always fitting, keeping his
whole thoughts, as if he had been in a perpetual extafy,
fo bent upon what he had feen in his vifion, that he ne-
ver fo much as once altered the pofture he was in, but
remaining as it were always out of his fenfes, and in a
deep filence, wept moft bitterly. A little before his
death we broke open his door and went into his cell, ear-
neftly defiring him to fpeak fome words of edification.
But all we could ever get from him was : Pardon me my
brethren^ if I have nothing elfe to fay to you, but this : That
Ipe who has -the thoughts of death deeply imprinted in his mind^
can never fa" Thefe are St. John Climachus his own
words, who was prefent when this happened, and relates
nothing but what he faw ; fo that though the paffage
feem incredible, there is no caufe to miftruft the
truth
Parti. Ch. 7. Of Death. 6$
truth of it, fince we have it from fo grave and fo cre-
dible an author. There is nothing which we ought not
to fear, when we confider the life this holy man led ;
but much more if we enquire into the frightful vifion
that was the occafion of his long penance. This evi-
dently makes out the truth of that faying of the wife
man : In all thy works remember thy loft end^ and thoti
Jh alt never fin*. If then this confideration be of fuch
force to make us avoid fin, let us briefly reflect upon
the moft remarkable circumftances that attend it, to the
end we may by this means obtain fo great a benefit.
3. Remember therefore that you are a man, and a
Chriftian. As man you know you are to die , and as a
Chriftian you know you are to give an account of your
life, as foon as dead. Daily experience will not permit
us to doubt of the one, nor the faith we profefs let us
call the other in quetlion. Every one of us lies under
this neceflity. Kings and popes muft fubmit to it. The
day will come when you mail not live to fee night , or a
night when you mall not furvive till day. The day will
come, and you know not whether this very day, or to
morrow, when you yourfelf, who are now reading this
treatife, in perfect health, and who perhaps think, the
number of your days will be anfwerable to your bufinefs
and wifhes, (hall be ftretched out in your bed, expecting
the laft ftroke of death, and the execution of that fen-
tence, which is pafTed upon all mankind, and from which
there is no appeal. Conftder then the uncertainty of
this hour ; for generally it furprifes us when we leaft
think of it, and is therefore faid to come like a thief in
the night ; that is when men are fad afleep. A violent
and mortal ficknefs is the ufual forerunner of death, and
of all its accidents. Pains, aches, diffractions, griefs,
ravings, long and tedious nights, which quite tire and
wear us out, are but fo many ways and difpofitions to~
wards it. And as we fee then an enemy before he can
force his entrance into a town, muft batter down the
walls ; fo the forerunner of death is fome raging dif-
temper, which fo furioufly without intermiflion, batters
down
* Ecclus. vii. v, 40.
66 The Sinners Guide. Book I.
down our natural vigour, and breaks in upon the chief
parts of the body, that the foul, not able to hold out
any longer, is obliged to furrender.
4. But when the ficknefs grows defperate, and the
phyfician, or the diftemper itfelf undeceives us, by leav-
ing no hopes of life, how great is our anguifh at that
time ? then it is we begin with concern and forrow, to
think of departing this life, and of forfaking whatfoever
we held moil dear. Wife, children, friends, relations,
cftates, dignities, employs, all vanim when we die. Next
follow thole laft accidents that attend us juft upon our
going off, which are much more grievous than all the
reft: the feet grows cold, the nofe fhrinks in, the
tongue ftammers, and is incapable of performing its
duty : in fine, all the fenfes and members are in confu-
fion and diforder, upon fo fudden and hafty a departure.
Thus man at his going out of the world, by his own
fufferings, pays back thofe pains he put others to when
he came into it , fo that there is no greater difference as
to the matter of fuffering, betwixt his birth and his
death, fince they are both of them attended with grief,
the firft with that which his mother endured, and the
laft with what he endures himfelf.
5. Nor is this all that makes this kft pafTage fo ter-
rible j for after thefe violent fits and anguimes, there
appears before him the agony of death, the end of life,
the horror of the grave, the miferable condition of the
body, juft ready to be preyed upon by worms : but
what is more dreadful than all the reft, is the lamentable
ftate of the poor foul, as yet {hut up in the body, but
knows not where me mail be within two hours ; then
you will imagine yourfelf before the judgment feat of
Almighty GOD, and all your fins rifmg up againft you ,
then unhappy man, you will be fenfible of the heinouf-
nefs of thole crimes you committed with fo little con-
cern , then you will curfe a thoufand times the day in
which you finned, and thofe pleafures which were the
occafions of your offences ; your condition will be fo
deplorable, that you will never be able fufficiently to
Admire your own blindnefs and folly, when you fhall
fee
Parti. Ch. 7. Of Death. 67
fee for what trifles, for all you have fo foolifhly fet your
affection on, are no better j you have expofed yourfelf to
the danger of fuffering moft exquifite torments which
you will then be fenfible of : for the pleafures being
now all over, and the judgment that is to be patted upon
them beginning to draw on, that which of itfelf was
little, and now ceafes to be, feems nothing, and that which
of itfelf is of fo much weight and confequence, being
prefent, appears clearly juft as it is : thus will you become
fenfible of the danger you have expofed yourfelf to, of
lofing fo much blifs for the enjoyment of mere vanities,
and which way foever you turn your eyes, you will fee
you are furrounded with fubjefts of forrow and trouble ;
for you have no time left to do penance, the glafs of
your life is run out, nor muft you expect the leaft af-*
fiftance from your friends, or from thofe idols you have
hitherto adored ; nay, what you have had the moft af-
fection for, will be the greateft torment and affliction to
you then. Tell me now if you can, what your thoughts
will be at that time, when you mail fee yourfelf reduced
to fuch extremities ? whither will you run ? what will
you do ? or whom will you have recourie to ? to go
back is impoffible, to go forward intollerable, to con-
tinue as you are is not allowed ; what is it then you will
do ? then fays GOD by the mouth of his prophet, The
fun Jh all go down at mid- day ', and I will make the earth dark
in the day of light , and I will turn your feafts into mourning,
and all your fongs into lamentation ; and the latter end thereof
as a bitter day *. Is there any thing more dreadful
than thefe words ? GOD fays, the fun mail go down at
mid-day, becaufe then the wicked having the multitude
of their fins laid before them, and perceiving GOD'S
juftice is beginning to fhorten the courfe of their life,
many of them mail be feized with fuch dread and def-
pair, as to imagine, that GOD has intirely removed his
mercy from them. So that, though they are ftill in
broad day, that is within the bounds of life, a time to
merit good or evil, they mall perfuade themfelves, that
do what they can, it is loft, fince it is impofllble -for
them
* Amos, c. viii, v. 9, 10,
68 *Tbe Sinners Guide. Book. I.
them to obtain pardon. Fear is a very powerful paf-
fion ; it makes thofe things which are little, feem great ;
and gives us a near view of that which is fartheft from
us. If a light apprehenfion has been able fometimes
to do fo much, what muft a certain and real danger
do ? though they fee they have a little life left, and all
their friends about them, yet they fancy they already
begin to feel the torments of the damned in hell. They
look upon themfelves as between life and death, and
grieving at the lofs of the goods of this life, which they
are juft ready to part with, they begin to fuffer the
pains of the next, which they apprehended. They think
thofe men happy whom they leave behind them , and
envying the condition of others, increafe their own mi-
fery. It is then the fun lhall truly fet to them at noon-
day, when, which way foever they look, the way to hea-
ven, (hall feem to be blocked up againft them ; and they
fhall not fee fo much as the leaft glimmering of light.
If they look up towards GOD'S mercy, they think them-
felves unworthy of it, If they reflect upon his juftice,
they imagine it is now going to fall upon them, that till
then it has been their day, but now it is the day of GOD'S
wrath. If they confider their lives paft, there is fcarce
one moment but what rifes up in judgment againft them;
if they reflect upon the prefent time, they fee themfelves
upon their death beds : if they look forwards, they ima-
gine they fee the judge waiting for them. What can
they do, or whither can they fly from fo many objects of
fear and terror.
6. The prophet tells them, That GOD will darken the
earth in the clear day : which is, that " thofe things which
they have moft delighted in before, mail now become
the greateft occafions of their forrow. A man in per-
fect health, loves to fee his children, his friends, his
family, his riches, and whatfoever elfe lhall be any way
agreeable to him ; but this light (hall be then turned
into darknefs, becaufe all thefe things will be a great
affliction to a dying man : and there is nothing will be a
greater torment to him, than what he moft delighted in.
For as naturally we are pleafed in the pofiefiion of what
we
Part I. Ch. 7. Of Death. 69
we love, fo are We equally troubled and concerned at
the lofs of it. This is the reafon, why they will not let
a man's children come near him when he is a dying; and
why women, that are unwilling to loole their hufbands,
keep from them at this time, for fear the fight of one
another mould increafe grief and forrow. And though
the journey is fo long and the time he is abfent fo tedious,
yet grief breaks through all the rules of good breading,
and icarce allows him that is departing, leafure to bid
his friends adieu. If you have ever been in this con-
dition, you cannot but acknowledge all I fay to be true.
But if you have never yet made the experiment, believe
thofe that have. Let them that fail on the feas, tell the
dangers thereof *.
SECT. II.
7. If the circumftances and accidents which go before
death are fo frightful, what muft thofe be which follow
it ? death has no fooner clofed the fick mans eyes, but
he is brought before the judgment-feat of Almighty
GOD, to give up his accounts to him, who will revenge
himfelf with feverity and terror of the crimes which have
been committed againil him. For the underftanding of
this, you are not to inquire of the men of the world,
who living in Egypt, that is, in darknefs and ignorance,
are always expofed to miftakes and errors. Afk the faints
who dwell in the land of JefTen, where the light of this
truth mines always in its full vigour. They will tell you,
not only by their words, but by their actions, how terri-
ble this account will be.
For David, though fo holy "a man, was fo prepofTerTed
with this fear, and with the juft apprehenfions of the
accounts he was to give that he begged of GOD, faying,
Enter not into judgment with thy fervant O Lord, for in thy
fight no man living /hall be juftified f-, Arfenius was a
great faint, and who had lived a very virtuous and rigid
life for feveral years in the defert ; and yet rinding he had
but a very little time to live, he was feized with fuch
L appre-
* Ecclus. c, xliii, v. 26. }* Pfalm, cxlii. v. 2.
jo 'The Sinners Guide. Book I.
apprehcnfions of this judgment, that his difciples, who
were all gathered together about him, perceiving it,
afked him this queftion, " Father are you afraid now . ? "
to which the holy man made anfwer : " This is no new
fear, which you obferve in me now my children ; it is
what I have been fenfible of all my life-time." They
write, that St. Agatho, when he was near his death,
was feized with the fame apprehenfions, and being afked
what he could be afraid of, who had lived fo virtuoufly,
he faid, " Becaufe the judgments of GOD are quite dif-
ferent from thofe of men." St. John Climachus gives
us another, no lefs dreadful example of a holy monk >
which being very remarkable, I will here relate in the
faint's own words. " There was a certain religious man,
fays he, called Stephen, that lived in this place, after
having fpcnt a great many years in a monaftery, where he
was very much in repute, upon account of his tears and
fafting, and where he had enriched his foul with feveral
other excellent virtues. But having an extreme defire
to lead a folitary and a retired life, he built himfelf a cell
at the bottom of Mount Horeb, where the prophet
Elias had the honour, in former times, to fee GOD.
This man, notwithstanding his great aufterity and rigour,
thinking that what he did was not enough, and afpired
to a more rigid and fevere way of living, went to ano-
ther place called Siden, where fome holy anchorets lived.
Here he continued for fome years in the fevereft and
ftrideft life imaginable, deftitute of all human comfort
and converfation ; having feated his hermitage about
threefcore and ten miles from any town. But the good
old man, towards the end of his life, came back again
to his firft cell, at the foot of Mount Horeb j having
there with him two difciples who were natives of Pa-
leftine, and had retired thither not long before he came
back. Within a few days after his return, he fell into
his laft ficknefs. The day before he died, being in a
kind of extacy, but with his eyes open, and gazing
firft on one fide of the bed, and then on the other, juft
as if he had feen fome perfons there, who made him give
an account of his life ; he anfwered fo loud that every
body
Parti. Ch. 7. Of Death. 71
body there could here him ; fometlmes faying, Yes I con-
fe/s it : that is true\ but I have fajled fo many years in fa-
tisfaftion for the fin. Sometimes he was heard to lay. Tb*t
is falfe, you 'wrong me, I never did any fuch thing. Imme-
diately after : as to that, I acknowledge it , you are in the
right , but I have bewailed the fame, and have done penance
for it, by ferving my neighbour upon fuch and fucb occa-
fwns. Then again he cried out : that is not true, you are
allimpofters. But to other accufations he anfwered ; // is
true, and I have nothing to fay to this point, but that cur
GOD is a GOD of mercy. Certainly this invifible judg-
ment being fo fevere, could not but be frightful and
terrible. And, what ought to make it more dreadful,
they laid fuch crimes to his charge, as he had never been
guilty of. O my GOD ! if an hermit, after about forty
years fpent in a religious and folitary life, after having
obtained the gift of tears, declared that he had nothing to
fay for himfelf, as to fome fins that were brought againft him,
what will become of fuch a miferable and unhappy wretch
as I am ? nay, what is more, yet I have been very cre-
dibly informed by feveral, that while he lived in the de-
fert, he ufed to feed a leopard with his own hands. He
died as he was giving this account of himfelf, leaving
us in an intire uncertainty of the end of this judgment,
and of the fentence that was paired upon him." Thus
far St. John Climachus. By this we may plainly fee,
what apprehenfions and fears a man that has lived idly
and carelefly muft be in, when he comes to die, fmce
fuch great faints as thefe, have been fo hard put to it at
this' time.
8. Should you afk one what there is in death that can
fright fuch holy men, I will anfwer you out of St. Gregory's
fourth book of his morals *, where he fays, " The faints
ferioufly confidering how juft the judge is, to whom they
are to give an account of all their actions, are continu-
ally thinking upon the laft moment of their lives, and
carefully examining themfelves upon what anfwer they
fhall make to every queftion their judge (hall put to
them. But if they find themfelves free from all thofe
L 2 fmful
* Chap, xvi, xvii, xviii.
72 The Sinners Guide. Book I
fmful actions which they might have committed , another
fubjeft of their apprehenfion is, leaft they fliould have
confented to thofe bad thoughts, which man's corruption
always expofes him to. For let us put the cafe, that the
overcoming of fuch temptations, as lead us to the per-
formance of fome fmful aftion, is no very hard matter,
yet you will not find it fo eafy to fecure yourfelf againft
the continual war, raifed by bad thoughts. And though
thefe holy men are always afraid of the fecret judgments
of fo juft a judge, yet they then particularly fear them
moil, when they are neareft the point of dilcharging the
common debt of nature : and when they perceive them-
felves advancing nigher to their fovereign matter. But
this fear of theirs is much greater at that time, when
the foul is juft going to leave the body. Then it is,
that the mind is no longer filled with idle thoughts, nor
the imagination drawn away by impertinent fancies.
Neither does he, that has now done with this world,
think of any thing at all that is in it. Dying men think
of nothing but themfelves, and GOD who is juft before
them. They look upon every thing elfe as no concern
of theirs. But, if whilft they are in this condition, they
cannot think of any good a6lion, which they have know-
ingly omitted; they are afraid, leaft they might have
omitted that which they did not know : becaufe they
cannot pafs a true judgment upon themfelves -, nor have
a perfedt knowledge of their own failings. This is the
reafon of their being feized at their death with fuch great
and fecret apprehenfions, becaufe they know they are
upon entering into a ftate, which they (hall never after-
wards be able to change." Thefe are St. Gregory's
own words ; which plainly mew us there is much more
to be feared in this judgment, and at this laft hour,
then worldly men imagine.
9. If this judgment is fo rigorous, and has been fo
much, and fo juftly dreaded by holy men, what appre-
henfions ought theirs to be, who are not fo ? they who
have fpent the greateft part of their lives in vanities and
trifles, who have fo frequently defpifed GOD and his
commandments i who have fcarce fo much as ever
thought
Part I. Ch. 7 Of Death. 73
thought of their falvation , and have taken ib little pains
to prepare themfelves for this laft hour. If the juft man
be ready to fink under the weight of his fears, how mall
the fmner be able to keep up ? if the cedar of Libanus
be thus fhaken, what will become of the reed in the
wildernefs ? and in fhort, if as St. Peter fays, The juft
man Jhall fear cely be faved, where Jhdl the ungodly and the
fmner appear *? tell me now, after all this, what will be
your thoughts at that laft hour, when having left this
world, you appear before the divine tribunal, in a^
lonely, poor and naked condition , without any other
affiftance but what your own good works will bring you;
without any other company but that of your own con-
fcience, there to be tried, not for a temporal life or
death, but an eternal. And if your accounts fall fhort,
how miferable will your condition be ? what fhame and
confufion will your paft neglects put you to ? the princes
of Judah were without doubt, very much furprized when
they faw the conqueror Sefach, king of Egypt, putting
all Jerufalem to the fword. Their prefent punimment
brought them to a fenfe of their former crimes, and yet
what was all this, in comparifon with the trouble and
diforder the wicked fhall be in, when they are near their
end? what fhall they do? whither mail they go? or what
defence (hall they be able to make ? their tears will be
then unprofitable to them , their repentance will not
avail; their prayers will not be taken notice of; nor
their promifes of a future amendment regarded : they
will have no more time given them to do penance , and
as for their riches, their honours, or the refpe<fl the
world gave them, they will fignify leaft of any thing ;
for according to the wife man, Riches Jhall not profit in the
day of revenge, but juftice Jhall deliver from death -\. What
will a poor foul do, when it fees itfelf furrounded with
fo many miferies ? what will it do but cry out with the
royal pfalmift; The forrows of death have compajfed me^ and
the perils of hell have found me J. Unhappy wretch that
I am ! what a miferable condition have my fins reduced
me
* I Peter, c. iv. v. 18. } Prov. c. xi. v, 4.
J Pfalm, cxiv. v. 3.
74 The Sinners Guide. Book I.
me to ? how unexpectedly has this unfortunate hour
ftolen upon me ? how fuddenly has it furprized me, when
I leaft thought of it ? what good will all my former titles
and honours do me now ? all my friends and fervants,
thofe riches and revenues which I was once matter of j
what fervice can I expect from them now ? fix or feven feet
of land at the moft, with a poor winding -meet to bury me
in, is like to be my whole inheritance j and to compleat
rny milery, all that money I have been fo long raking
up with fo much pains and injuftice, I muft now leave
behind me to be fquandered away by an extravagant heir,
whilft the fins I have been guilty of in getting it, will
follow me into the next world, to condemn me to eternal
torments. Where is now the delight I took in all my
former recreations and pleafures ? they are now at an end
for ever, and nothing but the dregs of them remain ;
that is, the fcruples and remorfe of my guilty confcience,
the flings of which pierce my very heart, and will tor-
ment me for all eternity. Why did I not rather imploy
my time in preparing myfelf againft this laft hour ? how
often have I been forewarned of what 1 fuffer, but would
never give ear to the advice ? Why have I hated inftruffions,
and my heart consented not to reproof, and have not heard
the 'voice of them that taught me, and have not inclined my
ear to my maflcrs * ? I have committed all kinds of fins
and iniquities in the very bofom of the church, and in
the fight of all the world.
10. See here, what anxieties and difquiets the wicked
will be wrecked with. See here, what a burthen their own
thoughts will be to them, in this miferable condition.
But to preferve you from falling into the fame misfor-
tunes, I here advife you to gather from what has been
faid, thefe three considerations, and to keep them con-
tinually in your mind. The firft is that of the trouble
you will be in at the hour of your death, for all thofe fins
you have committed againft GOD, during the whole
courfe of your life. The fecond is, how you will wifli to
have ferved him, that he might be favourable to you at this
moment. The laft is, what a rigid penance you would
willingly
* Prov. c. v. v. 12, 13,
Part I. Ch. 8. Of Judgment. 75
willingly undergo in the world, if you could but obtain
the favour of returning thither, that you might begin
from that very moment to live as you will then defire to
have lived before.
CHAP. VIII.
Of the eight motives that obliges us to the purfuit of virtue ;
which is the loft judgment^ the fecond of the four loft
things.
i. AS foon as ever the foul has left the body, imme-
Ji\. diately follows its particular judgment-, and after
that, the genera] of all mankind together; at which time
fhall be accomplifhed what the Apoftle faid : We muft all
appear before the judgment-feat of Chrifl^ that every one
may receive the proper things of the body^ according as he has
done\ whether it be good or evil*. Having treated in
another place of thofe dreadful figns, which are to be
the fore-runners of the general judgment-day, I fhall
fpeak here of nothing but that fevere and exacl: account,
which will be then required from us , and of what is to
follow it, that this may teach man how much he is
obliged to the purfuit of virtue.
2. As to the firft, which is the ftrict inquiry GOD will
make into all our actions, it is fo frighful, that there was
fcarce any thing furprized holy Job more, than to confi-
der, that GOD whofe majefty is fo great, could fhew la
much rigour towards man, notwithstanding his being fa
frail a creature, as to fet down every word, every thought,
every motion of his, in his book of juftice, to require a
particular account thereof. After having faid a great zeal
to this purpofe, he goes on thus : Why hideft thou thy
facc^ and thinkeft me thy enemy ; againft a leaf that is car-
ried away with the windy thou/heweft thy power ^ and thou
purfueft a dry ftraw^ for thou ivriteft bitter things againft
me, and will confume me for the the fins of my youth. T'bou
baft put my feet in the ftocks^ and baft obferved all my paths ^
and
* 2 Cor. c, v. v. i o,
76 *rhe Sinners Guide. Book L
and haft confidered the fteps of my feet ; 40b0 am to be con-
fumed as rottennefs, and as a garment that is moth-eaten *.
Immediately after, he adds, Man born of a woman liveth
for jbort time i is filled with many mif erics ^ who cometh forth
like a flower and is deftroyed^ and flecth as a jhadow^ and
never continueth the fame ft ate ^ and doft thou think it meet to
open thy eyes upon fuch a one, and to bring him into judg-
ment with thee ? who can make him clean that is conceived
of unclean feed ? is it not thou who only art f ? Thefe are
the terrible words which Job (poke, filled with furprize
and aftonifhment, at the feverity the divine juilice ex-
ercifes againft fo poor and helplefs a creature as man is.
Againft one fo bent upon any thing that is evil, and that
drinks up iniquity like water. For, if GOD mould be
fo fevere to the angels who are fpiritual and very perfect
creatures, it would not be a matter of fo much wonder.
But for his juflice to call men, whofe vicious inclina-
tions are numberlefs, to fo ftric"r. an account, as not to
pafs over any one circumftance of their whole lives, not
to leave out any one idle word, nor fo much as one mo-
ment of time that has been mif-imployed, without a
very narrow inquiry into it, is a fubject of the greateft
amazement. For who can hear thefe words of our Sa-
viour without aftonifhment ? But I fay unto you, that
every idle word that men Jhatt fpeak, they Jhall render an
acconut for it in the day of judgment^. If we are to give
an account of fuch words as thefe are that hurt nobody ;
what an examination will be made into lewd difcourfes,
unchalt thoughts, bloody hands, and lafcivious looks ?
what, in fhort, into all that time men have fpent in com-
mitting of fmful actions ? and if this be all true, as
doubtlefs it is, what can a man fay of the feverity of this
judgment, but will fall far mort of it ? what a fright
will poor man be in, to fee himfelf accufed before fo
venerable an affembly, of fome light word he fpoke in
his life-time, without any defign or intention ? who will
not be furprized at fo ftrange a charge ? or, who would
have dared to affirm this, had not GOD himfelf faid it ?
was
* Job, c. xiii. v. 24. 25, 26, 27, 28. ( Ibid, c, xiv.
v. i, 2, 3, 4, J Matt. c. xi. v. 36.
Part I. Ch, 8. Of Judgment. 77
was there ever any prince that called his fervant to ac-
count for the lols of a pin or a needle ? O the excellency
of Chriflian religion ! what perfection and purity does it
teach, and how ftricl an account will be required of it ;
and with how rigorous a judgment will it be examined
into.
3. Now if this judgment day be fo great a fubjecl of
all mens aftonifhment, what fhame and confufion muft
fmners be then put to ? for all the wickednefs they have
ever committed, with fo much caution and privacy in
their moft fecret clofets, all the impurities they have ever
been defiled with, and all the evil that has lain hid in
the darkeft recedes of their fouls, mall be then made
public, and expofed to the view of all the world. Is
there any man now, whole confcience is fo clear as not
to begin to blufh and be afraid of this confufion ? we
fee how often it happens, that men; upon no other mo-
tive, but that of a fmful and criminal mame, will not
difcover their fecret fins to their confeflbrs, not even in
confeffion, where the obligation to privacy is fo inviola-
ble, and the tie fo facred. They for no other reafon but
this, chofe rather to let their fouls be preffed down under
the weight of their fins, than to undergo the mame of
revealing them. How great then will that fhame be,
which men (hall be put to before GOD, and in the fight
of all the angels and the whole world ? the prophet tells
us, this confufion will be fo extraordinary, that the
wicked jh all fay to the mountains^ cover us, and to the hills,
fall upon us *, that we may not be expofed to fuch mame.
4. But what horror will they be filled with, at the
hearing of this laft fentence thundered out againft them ;
Depart from me you curfed^ into everlafting fire, which was
prepared for the devil and his angels f. What will the
damned think at the found of thefe dreadful words ? If y
fays Job, We can fcarce endure a little drop of his word,
who /hall be able to behold the thunder of his greatnefs $?
this fentence will carry fuch terror and force along with
it, that it will make the earth open in a moment,
M to
* Hozee. c. x. v. 8. ) Matth. c. xxv. v. 41.
J Job G. xxvi. v, 14.
7 8 *Tbe Sinners Guide. Book I.
to (wallow up and bury in its bowels, thofe, who as the
fame Job fays, 'Take the timbrel and the harp, and rejoice
at the found of the organ *. St. John in his Revelation
defcribes this fall in thefe words , If aw another angel come
down from heaven, having great power, and the earth was
enlightened with his glory. And he cried out with a Jlrong
voice, faying, Babylon the great is fallen, is fallen and is
become the habitation of devils, and the hold of every unclean
fpirit, and the hold of every unclean and hateful bird -f.
In the fame place the holy Evangelift adds ; And a mighty
angel took tip a Jlone as it were a great mill-fione, and caft
it into the fea, faying, with fuch violence as this, Jhall Ba-
bylon that great city be thrown down, and Jhall be found no
more at all J. After the fame manner {hall the wicked,
u-ho are to be underftood here by Babylon, be flung into
the dungeons of everlafling darknefs and confufion.
5. But what tongue can be able to exprefs the multi-
tude of torments they are to fuffer there ? their bodies
lhall burn in fcorching flames, which {hall never be ex-
tinguiflied ; the worm of confcience {hall perpetually
gnaw and tear their very fouls in pieces, without ever
being tired or fatisfied. There, that weeping and wail-
ing, and gnafhing of teeth, we are fo often threatened
with in holy fcripture, {hall never ceafe. There the
damned carried on with rage and defpair, fhall vent their
fury upon GOD and themfelves, biting off their flefh,
burfling their hearts with fighs and grief, breaking their
teeth with grinning and vexation -, like mad men, pulling
their own limbs in pieces, and continually blafpheming
that juft GOD, who has condemned them to fuch tor-
ments. There every one of them will a thoufand times
curfe. the hour of his birth ; frequently repeating, tho'
with a different fpirit., thefe words of holy Job ; Let the
day peri/h wherein I was born, and the night in which it was
faid, a man child is conceived. Let that day be turned into dark-
ncfa let not GOD regard it from above, and let not the light
fbine upon it. Let darknefs and the /hadow of death cover
it, let a mifl overfpread it, and let it be wrapped up in bit-
ternefs -, let a darkfome whirlwind feize upon tbat night, let
it
* Job, c. xxi. v. 1 2. t Revel, c. Xviii, v. i, 2, J Ibid. v. 21.
Part I. Ch. 8. Of Judgment. 79
// not be counted in the days of the year, nor numbered in the
months. Why did I not die in the womb, why did I not
"perijh when I came out of the belly, why was I received upon
the knees, why was I fuckled at the breajls * ? Thefc are the
complaints the damned fhall.make in hell for all eternity.
O unhappy tongues which fhall never utter any thing
but blafphemies ! O wretched ears which fhall never hear
any thing but frightful fhrieks and groans ! O unfortu-
nate eyes which fhall never fee any thing but objects of
mifery ! O wretched bodies, which inftead of being re-
frelhed, fhall be eternally burning in hell flames ! what
a condition will thofe fenfual perfons be in then, who
have fpent all their days in fmful fports and delights ? O
for how fhort and how fleeting a pleafure have they
brought upon themfelves, an endlefs train of miferies ?
foolifh and fenfelefs creatures ! what do all your paftimes
which lafted fo fhort a time, avail you, when the confe-
quence is an eternity of pain and forrow ? what is now
become of all your riches and treafures ? where are now
your delights ? your feven fruitful years are now over,
and fee they are followed by feven years of fuch barren-
nefs, that your former abundance is all fwallowed up,
and not the leaft fign or memory of it remains. Your
honour is loft, and your happinefs drowned in that ocean
of forrow. You are reduced to fuch extremity, as not
to be allowed one fmgle drop of water to quench the
fcorching thirft which parches up your very bowels -, nay,
your pan: profperity is fo far from giving you any com-
fort now, that it is rather one of your greateft torments.
For then fhall be fulfilled this faying of Job ; Let mercy
forget him, may worms be his fweetnefs f. Which accord-
ing to St. Gregory, will happen, when the remembrance
of their paft pleafures fhall be an increafe of their pre-
fent torments ; when they fhall call to mind the days
they have -feen, and thofe they now fee ; thus unhappily
experiencing at their own coft, that for things of fo
fhort a continuance, they fuffer miferies which fhall never
have an end. Then they will plainly fee, how the enemy
has deceived them j and being now though too late, fen-
M 2 fible
* Job, c. iii. v. 3, 4, 5, 6, 1 1, 1 2. f Ibid. c. xxiv. v. 20.
80 ^The Sinners Guide. Book I.
fible of their folly, they will begin to make ufe of thefe
words in the book of Wifdom. Therefore we have erred
from the way of truth, and the light of juftice hath not
fiined unto us, and the fun of under/landing hath not rifen
upon us. We wearied ourfehes in the way of iniquity and
deftruttion, and have walked through hard ways, but the
way of the Lord we have not known *. Thefe are to be
the perpetual complaints of the damned j this their re-
pentance, this their forrow, but all to no purpofe, for
the time of improving is now pall.
6. The due confideration of thefe things cannot but
excite us to the love of virtue. And therefore St. Chry-
foftom often makes ufe of thefe arguments in his homi-
lies, to exhort us to it. In one of them he fays, That
you may prepare your foul in time, to be the temple and
abode of GOD ; call to mind the dreadful day when wd
are to appear before the throne of Jefus Chrift, to give
an account to him of all our actions. Confider in what
manner this Lord will come to judge the living and the
dead. Confider how many thoufands of angels will at-
tend him. Imagine you already hear the found of that
frightful, but irrevocable fentence, which Jefus Chrift
will pafs againft the world. Confider, that as foon as this
fentence (hall be given, fome will be tumbled headlong
into outward darknefs ; others, though they have taken
a great deal of pains for the preferving of their virginity,
fhall have the gates of heaven (hut upon them ; fome
ihall be tied up, like bundles of weeds and flung into
the fire ; others again mail be delivered up as a prey to
the worms, which will never die, and condemned to
everlafting wailing and gnafhing of teeth. We are all of
us convinced of the truth of thefe things : why then do
not we whilft we have time, cry out with the prophet ;
Who will give water to my head, and a fountain of tears to
my eyes ? and I will weep day and night -}-. Let us there-
fore make hafte and endeavour before it is too late, to
prevent the judge by a confeflion of our fins, fince it is
written, And who jh all confefs to thee, Lord, in hell$.
7. Let
* Wifd. c, v. v. 6. 7. f Jerem. c. ix. ,v. I. J Pfalm vi. v. 6.
Part I. Ch. 8. Of Judgment. Si
7. Let us confider farther, that GOD has given us two
eyes, two ears, two feet, and two hands, that if we
mould happen to lofe the ufe of any one of thefe mem-
bers, the other may ftill ferve us. But he has given us
but one foul, fo that if we lofe that, we have no other
left us to enjoy eternal glory. Let it therefore be our
main concern to preferve it ; for this foul muft one day
be faved or damned with the body for ever ; and muft
appear before the tribunal of our great GOD, where if
you would excufe yourfelf, faying, you were dazzled with
the falfe glittering of money : the judge will anfwer,
that he forewarned you of this danger, where he faid,
For what doth it profit a man^ if he gain the whole world,
and lofe his own foul*? mould you fay, the devil fe-
duced me ; he will tell you -f , that Eve did not clear
herfelf, by faying, it was the ferpent that deceived her.
8. Look into the fcriptures, and confider the prophet
Jeremy's vifion J ; firft he faw a watching rod -, and then
a great cauldron boiling over a hot fire, to fignify how-
Go D dealt with men. Firft he threatens, and then if
that will not do, punifhes them. Nor is it to be doubted,
but that he who will not fubmit to the correction of the
rod, mall be made to undergo the torture of the cauldron.
Read but the gofpel, and you will fee, that nobody of-
fered to intercede for thofe unhappy wretches whom our
Saviour condemned. Brothers did not fpeak for their
brothers, nor friends for their friends : the father did
not ftand up for his fon, nor the fon for his father. But
what do I fpeak of thefe who were fmful men , fmce
neither Noah, Daniel nor Job, notwithftanding all their
virtue and piety, will be able to alter the fentence once
given by the judge. See whether any one || durft fo
much as open his month in favour of him, who was
turned away from the wedding-dinner. See whether
any body ever fpake one word for that fervant <f[, who
would not trade with the talent his mafter intruded him
with. Which of all thofe five virgins JJ, that could not
get
* Matt. c. xvi. v, 26. "f" Gen. c. iii. Jerem. c. i.
Ezech. c. xxvi. [| Matt. c. xxii. v. i r, 12, 13,
f Ibid. c. xxv. Jf Ibid.
82 The Sinners Guide. Book. I.
get admittance into heaven, ever found any one that
undertook to plead her caufe. Jefus Chrift himfelf
called them fools, for manageing themfelves fo unwifely,
as after having defpifed the delights of the flem, and
extinguimed the fire of concupifcence -, nay, after having
obferved the great precept of virginity, to neglect the
command of humility, which feems to be much eafier-,
and to take a pride in their chaftity. Confider, whether
the rich man, who took no pity on Lazarus *, could
obtain one fingle drop of water, which he begged of
the holy patriarch Abraham, as poor a comfort as it was,
to mitigate thofe fcorching flames that fo tormented him.
"Why then will we not charitably afilft one another ? why
will we not praife and glorify GOD, before the fun of
his juftice is fet; and before he removes his light from
our eyes ? we had much better let our tongues be parched
up with fading, for the fhort remainder of this life, than
having fadsfied them in this world, to let them be re-
duced to the neceffity of begging for a drop of water
in the next, with no poflibility of obtaining it. If we
are fo nice and tender here, that we cannot fuffer the heat
of a light fever, the fpace of three days, how mail we
be able to endure thofe eternal burnings ? if the fentence
of death patted upon us by a mortal judge, who cannot
take away above forty or fifty years of our life, at fartheft,
be fo terrible to us, why do not we tremble at the fen-
tence that is to be given by a judge, in whofe power it
is to deprive us of life everlafting ? it terrifies us to fee
the punimments inflicted on malefactors here upon earth:
to fee the executioners drag them away by force , fcourge,
disjoint, quarter, tear or burn them. And, yet, what
is this but a mere dream or fhadow, in comparifon of
the pains of hell. For death puts an end to all theie
fufferings ; but there the worm of confcience never dies,
their life is never at an end , the tormentors are never
tired, and the fire never put out. Let us therefore fet
what we will againft this mifery, let it be fire or fword,
wild beafts, or any other torment whatfoever, to this it
will
* Luke, c. xvi.
Part I. Ch. 8. Of judgment. 83
will all appear, but as an imperfect draught or repre-
fentation.
9. What will thefe unhappy wretches do, when they
fhall fee themfelves deprived of fo many bleflings, and
condemned to differ fuch unfpeakable miferies ? what
will they fay ? how will they cry out againft themfelves ?
how horribly will they figh and groan, and yet to how
little purpofe ? for neither is the failor ufeful after he has
loft his veflel ; nor the phyfician when his patient is
dead. Then, but too late, alas ! they will begin to re-
flect upon their fins, and to fay, We fhould have looked
better to ourfelves, and not have fallen into this deplo-
rable ftate. Alas ! how often have we been told of this,
and would take no notice of it ? the Jews fhall then know
him, who came in the name of the Lord ; but it mail
not avail them, becaufe they would not know him, when
this knowledge might have been beneficial to them.
But what fhall we miferable creatures be able to fay for
ourfelves, when heaven and earth, the fun and moon,
night and day, nay the whole world (hall cry out againft
us, and be witnefles of the fins we have committed : but
mould every thing elfe be filent, we have ftill our own
confciences to rife up againft and accufe us ? this is almoft
all taken out of St. John Chryfoftom, and is fufficient
to fhew us how terrible the idea of this dreadful day
muft be to thofe perfons who have not governed them-
felves by the dictates of reafon and virtue. St. Ambrofe
gives us plainly to underftand, in his commentaries upon
St. Luke, that this was his fentiment; his words are
thefe : Woe be unto me, O Lord, if I do not bewail my
fms ; alas for me, if I do not rife at midnight to praife
thy holy name ; if I deceive my neighbour, or if I fpeak
againft the truth, becaufe the axe is now laid to the root
of the tree. Let him therefore who is in the ftate of
grace, endeavour to bring forth the fruits of juftice \
and let him who is in the ftate of fin, endeavour to bring
forth the fruits of penance. For the Lord is nigh ac
hand, and comes to gather in his fruit, and will give
life to thofe who work faithfully and profitably -, and
death to them who are idle and unferviccablc.
C H A P.
84 We Sinners Guide. Book I.
CHAP. IX.
Of the ninth motive that obliges us to virtue, which is
heaven ; the third of the four laft things.
i. A^Y one of thefe confiderations we have here pro-
\. pofed, fhould fuffice to perfuade us to the love
of virtue. But becaufe the heart of man is fo ftubborn,
that very often all of them together are not able to pre-
vail upon it. I will here add another motive no lefs
powerful than any of the others. That is, the happinefs
and reward promifed to a good life, which is the poffef-
fion of everlafting glory; wherein two things particu-
larly occur to be taken notice of-, one is the beauty of
the place itfelf, which is the empyreal heaven , the
other the glory and excellency of the king, who keeps
his refidence there with all his cleft.
As for the firft, though no tongue is able to exprefs
the beauty of this place, yet we will endeavour to ex-
prefs it as well as we can, and to difcover, as it were at a
diftance, fome part of it. The firft thing then to be
confidered, is the end for which GOD created this ex-
cellent frame -, for generally the beft way of knowing the
worth of a thing, is to enquire into the defign of it.
Now the defign of this place is to make known GOD'S
glory. For though, as Solomon fays : The Lord hath
made all things for himfelf\ , 'tis plain neverthelefs, that
he particularly made this place for this end, becaufe it is
here that he manifefls the greatnefs and fplendor of his
glory, in a more than ordinary manner. Therefore, as
the great King Ahafuerus, who reigned over an hundred
and feven and twenty provinces J, made a fumptuous
feail in the city of Sufa, the metropolis of his empire,
which lafted a hundred and fourfcore days, with all the
coft and ftate imaginable, to let his fubjects fee how
powerful and how rich he was : fo this Almighty King
is pleafed to make a noble feaft in heaven, not for an
hundred
t Prov. c. xvi. v. 4. J Either, c, i.
Part I. Ch. 9. Of Heaven. 85
hundred and fourfcore days only, but for all eternity, to
mew the infinite immenfity of his riches, his wifdom, his
bounty, and his goodnefs. This is the feaft Ifaiah fpeaks
of, when he fays : And the Lord of Hofts Jhatt make unto
fill people in this mountain^ a feaft of-' fat things, a feaft of
ivine, fat things full of marrow , of wine purified from the
lees *. That is to fay, of moft rich and delicious things.
If GOD has prepared this banquet to make the greatnefs
of his glory known j we muft needs imagine, that fince
this glory of his is fo great, the beauty of the place
where he refides is proportionable to it.
2. We fhall ftill better underftand this, if we but ex-
amine into the power and riches of the Lord, who has
chofen it for his refidence. As to his power, it is fo
great, that he created the whole world out of nothing,
with one word ; and with one word can deftroy it again
whenfoever he pleafes. Nay, it reaches fo far, that with
one fingle word he could have created, not only one
world, but millions of them, and reduced them to no-
thing with another. And what is more confiderable yet,
whatfoever he has made, has coft him no pains nor
trouble ; nor was it any harder to him to create the no-
bleft feraphim, than it was to create the lead pifmire ;
;-becaufe this infinite power can do whatfoever it has a
mind to do, and whatfoever it has a mind to do, it does
purely by its own will -, and is neither tired by the greateft
works, nor eafed by the leaft. If this Lord is fo pow-
erful ; if the glory of his holy name is fo great, and if
he has fuch a love for his own glory ; how beautiful
muft that place or that banquet confequently be, which
he has prepared to mew us his glory. What is there
wanting towards the perfection of this great work ? there
can be no want of hands, becaufe the workman is infi-
nitely powerful. No want of fkill becaufe he is infinitely
wife ; no want of will, becaufe he is infinitely good ; no
want of wealth, becaufe he is infinitely rich. If then all
things be fo well difpofed to make it great, what muft
that work be, which is performed by the omnipotency of
the Father, by the wifdom of the Son, and by the good-
N nefs
* Ifaiah, c, xxv, v. 6.
86 The Sinners Guide. Book I,
nefs of the Holy Ghoft ? where goodnefs inclines, wif-
dom directs, and omni potency performs all that an in-
finite goodnefs defires, and an in&nite wifdom prefcribes ,
though all theie things are the fame in the Divine
Perfons,
3. There is another remarkable thing further to be
confidered in this matter ; which is, that GOD has pre-
pared this ftately place, not only for his own honour,,
but alfo for the glory of all his elect. How felicitous
GOD is for them, and for the effecting of all he has pro-
mi fed in their behalf, when he faid : Whofoever Jhall glo-
rify me, him will I glorify *, plainly appears by his actions \
fince he has put every thing in the world under their
command, even whilft they are in this life. How won-
derful was it to fee Jomua command the fun to ftand
ftill in the midft of its courfe -f, and to make it flop, as
if he had the direction of the whole world in his power ?
GOD, as the fcripture fays, obeying the voice of a man.
How ftrange was it to fee the Prophet IfaiahJ bid King
Ezechias, chufe whether he would have the fun go back
ten degrees upon the dial, or forward, for either mould
be performed ? how prodigious was it to fee the prophet
Elias , lock up the waters, and the clouds of heaven,
as long as he thought fit ; ami then command them,
virtue of his word and prayer, to pour down their
again ? nor is it during their life-time only, that GOD
has given his faints fuch a power ; he continues the fame
after their death, and confers it upon their very bones and
afhes ||. Who can forbear praifing GOD, when he reads
of the Prophet Elifha's bones raifing a dead man to life,
who was accidentally thrown by a band of highwaymen,
into the prophet's grave ? who will deny that GOD beftows
great favours upon his faints, when he has been pleafed
to infpire the whole church, to inftitute a feaft, in honour
of St. Peter's chains , and we may clearly fee the great
eftecm he has for the bodies of his faints, fince he has
commanded us to pay fuch a fbleinn refpect to the fetters
they
* I Kings, c. 2. v. 30. f Jofliua, c. 10. v. 14.
J Ifa. c. xxxiii. v. 8. 3 Kings, c. 17. v. I. Ibid*
c. xviii. v. 43, Sec. || 4 Kings, e. xiii. v. 21.
Part I, Ch. 9. Of Heaven. 87
they wore. But what is all this, in companion with the
honour which GOD did not only to this apoftle's fetters;
not only to his bones or body, but to his very fhadow -,
which, as St. Luke affirms, in the Acts, cured all Tick
perfons of their diftempers, that could come within the
reach of it *. O GOD ! how infinitely art thou to be ad-
mired? O GOD! how infinitely good art thou, and with
what an infinite honour doft thou reward thy faints ? thou
haft given this man, a power which thou never macleft
ufe of thyfelf: for nobody ever law Jefus Chrift curing
the fick with his fhadow. Now if it be certain that GOD
has fuch a love for his faints, even at fuch a timr, and in
fuch a place too, as is defigned for them to toil and la-
bour in, and not to receive their rewards \ how great
muft that glory be, which he has prepared to honour
them with, and for which he will be honoured and praifed
in them ? What may we imagine he, who has fo great a
defire to glorify them, and who at the fame time, both
can, and knows beft how to do, whatfoever is capable of
contributing to their glory, has prepared and provided
for this end.
4. Confider farther how liberal GOD is in rewarding
the obedience of his faithful fervants. He commanded
Abraham to facrifice his fon, whom he loved fo ten-
derly -, and juft as the patriarch was upon the point of
complying with his command, his Divine Goodnefs
flopped him, and would not let him proceed any farther :
The angel of the Lord f aid to him \ lay not thy hand upon the
boy, neither do thou any thing to him : now I know that thou.
feareft God, and thou haft not fpared thy only begotten Son
for my fake. By my ownfelf have I fworn, faith the Lord ;
becaufe thou haft done this thing, and haft not fpared thy
only begotten Son for my fake, I will blefs thee, and I will
multiply thy feed as the ftars of heaven, and as the fand that
is by the fe a-Jhore -, and thy feed /hall pojfefs the gates of their
enemies -, and in thy feed /hall all the nations of the earth be
blejfed, becaufe thou haft obeyed my voice ['. Was not this
obedience well requited ? it was truly a return that be-
< ame GOD, who appears like himfelf in all things , as
N 2 we]/
* A&s, c. v, v. 15. -j- Gen. c, xxii, v. 12, 1 6, 17, 1 8.
88 The Sinners Guide. Book I.
well in the favours he beftows, as in the punimments he
inflicts.
David confidering that he had a houfe to dwell in him-
felf, and the ark of GOD had none, thereupon refolved
to build one for it. But GOD fent the Prophet Nathan
to him the next morning with this meflage : Becaufe thou
baft thought of building me a houfe, I fwear to thee, that I
'will build one for thee, and thy pofterity which /hall remain
for ever ; and I will give thee a kingdom which Jhall have
no end, nor will I ever remove my mercies from it *. This
was the promife GOD made David -, nor did he fail in
the performance of it , for the kingdom of lirael was
governed by princes of the houfe of David, down to the
coming of our Saviour ; who reigns there now and there
will reign for all eternity. What follows from this is,
that heaven is nothing elfe but the general reward, which
GOD gives his faints for all the fervices they have done
him : and would we but at the fame time confider, how
generous GOD is in the returns he makes, we might give
ibme kind of guefs, at leaft, at the qualities and condi-
tions of this glory. Though it is an abyfs too deep for
us to fathom.
5. Another way of pafTmg a judgment upon it, is, to
reflect upon the price GOD has thought fit it mould be
purchafed at for us. For fmce he has been fo liberal to
us, we muft not think he would fet a greater value upon
things than they are worth in themfelves. Yet that we
might, after we had finned, be made partakers of this
glory, nothing lefs than the blood and death of his only
Son could procure it for us. So that GOD has been
pleafed to die the death of a man, that man might live
the life of GOD. GOD has fuffered thofe afflictions and
tribulations which were due to man, that fo man mould
enjoy the reft and eafe that belongs to GOD. Nor would
man have ever been honoured with a place amongft the
choirs of angels, had not GOD been nailed upon the crofs,
betwixt two thieves. How great a favour then muft this
be, for the procuring of which, a GOD has fweated blood ;
has been taken prifoner ; has been fcourged, fpit upon,
and
* 2 Kings, c. vii. 3 Kings, c, viii. I Chronic, c, xvii.
Part I. Ch. 9. Of Heaven. 89
and buffeted , and after all fattened to a crofs ? what can
that be which GOD, who is fo generous, has purchafed at
fo great a rate ? could a man fathom this abyfs, he would
have no better way of finding out the greatnefs of eternal
glory.
But befides all this, GOD requires of us as much as
pofTibly can be required of man j which is, that we take
up our crofs and follow him ; that if our right eye of-
fend us, we pluck it out , that we have no concern for
father or mother, nor regard any thing in this world, be
it what it will, if it be inconfiftent with whatsoever GOD
mail command us. And after we have punctually com-
plied with all he enjoins, he tells us he beftows this glory
grafts. This is what he fays in St. John : / am Alpha and
Omega ; the beginning and the end : to him that thirfleth I
'will give of the fountain of the water of life *. How great
a favour muft this be, when GOD requires fo much of us
for it ; and yet when we have given him all we can, he
tells us himielf, he gives it us for nothing ? I fay, for
nothing, with refpect to what our actions are worth in
themfelves, when feparated from the value grace puts on
them. Tell me now, if this Lord is fo liberal in grant-
ing of his favours , if he has been fo good as to beftow
upon every-body, fo many feveral kinds of benefits, even
in this life ; if every creature, both in heaven and earth,
has been created for man's ufe in general , if he has
given the fmner, as well as the juft, the bad man as
well as the good, a free and common polTefllon of this
world ; how mall we be able to efteem rightly thofe in-
exhauftible riches which he has laid up for the juft ? how
will he who has been fo generous in conferring of his
favours upon thofe who have not deferved them, reward
thofe to whom his graces are in fome manner due ? how
noble muft he be in requiting fervices done him, who
has been always fo forward in beftowing of his mercies ?
and if he is fo bountiful in his gifts and prefents, how
magnificent will he be in the returns he makes ? it is
certain we can neither exprefs nor conceive the glory he
will beftow on the grateful, fmce he has here laid fo many
obligations upon the unthankful.
* Revelat. c, xxi. v. 6. SECT,
O The Sinners Guide. Book I,
SECT. I.
6. Something of this glory may be farther made out
by the fituation and height of the place defigned for it,
which is not only the moft capacious, but the nobleft
and moft beautiful of all the reft. It is called in fcrip-
ture, The land of the living. Whence we are to infer,
that the land we now live in, is the land of the dying.
If therefore, it is certain there are fo many excellent and
curious things in this country of the dying, what muft
there be, where thofe perfons refide who are to live for
ever ? look into every quarter of the world, and confider
how many beautiful objects there are in it. Obferve the
greatnefs of the heavens, the brightnefs of the fun,
moon, and ftars ; the beauty of the earth, and of the
trees, of birds and other creatures. Confider how plea-
fant the plain and open fields are ; how delightful the
mountains with their unevennefs ; the vallies with their
greennefs, and how the fprings and rivers which arc dif-
perfed and fcattered like fo many veins throughout the
whole body of the earth, contribute with their frefhnefs
to its beauty. Reflect upon the vaft extent of the feas,
which have fuch a great variety of wonders in them.
What are the lakes and pools of pure water ? but as it
were the eyes of the earth, or the mirrours of the hea-
vens ? or, what can we think of the verdant meadows,
interwoven with rofes and other flowers, but that they
refemble the firmament all fpangled with ftars in a clear
night. What mail we fay of the mines of gold and
filver, and other rich metals ? of rubies, emeralds, dia-
monds, and other precious ftones, which feem to ftand
in competition with the ftars themfelves, for a glittering
luftre and beauty ? what mall we fay of that variety of
colours which are to be feen in birds, in beafts, in
flowers, and in an infinite number of other wonderful
objects ? befides all this, art has added to the perfections
of nature, ard improved the beauty of all things. Hence
come thofe works which are fo pleafing to the eye, glit-
tering with gold and precious ftones, noble paintings,
delightful gardens, royal garments, ftately ftructures
adorned
Part I. Ch, 9. Of Heaven. 91
adorned with gold and marble, and innumerable things
of other forts. If then there are fo many and iuch de-
lights in this, which is the loweft of all the elements, and
the land of the dying , what muft there be in that fub-
lime place, which as far exceeds all the other heavens
and elements in riches, honour, beauty, and all kinds of
perfections, as it does in height ? if we confider how
much thofe beauties of the heavens, which are vifible to
our eyes, as the fun, moon and ftars furpafs thofe of this
lower world in brightnefs, in power, in form, and in
duration ; how glorious muft we imagine thofe of the
next world to be, which are only to be feen with immor-
tal eyes ? all we are able to conceive or think, will come
infinitely mort of them.
7. We know man muft have three different places of
habitation, anfwering the three different ftates of life.
His firft place of habitation is his mother's womb, after
his conception ; his fecond, is the world he lives in
after his birth , his third, is heaven, where he will be
placed after his death, if he has lived a good life. Thefe-
three feveral places bear fome fort of proportion to one
.another, fo that the third has in an infinite degree, all
thofe advantages over the fecond, which the fecond has
over the firft, as well in duration, greatnefs and beauty,
as in all other qualities whatfoever. As to the duration
it is vifible, for the length of life in the firft place, is-
nine months ; in the fecond, it fometimes extends to an
hundred years : but in the third, it lafts for all eternity.
The fame is to be faid of the largenefs of the firft place,
which has no greater an extent than that of a woman's
womb; the fecond is no narrower than the whole world
itfelf ; and as for the greatnefs of the third, the beft rule
we have, whereby to judge of it, is the wide difpropor-
tion which is between the firft and the fecond place ; nor
does it lefs excell thofe other places in beauty, riches,
and all other perfections and accomplimments, moft pro-
per to recommend it to us, than it does in extent and
duration. If therefore this world of ours be fo great and
glorious as we have reprefented it ; and if, notwithstand-
ing the other we have been fpeaking of, be as far above
it
92 'The Sinners Guide. Book I.
it as we have faid it is -, how charming muft its beauty
be, and how vaft and fpacious its extent ? this we may
difcover by the great difference there is between the in-
habitants of both places, becaufe the ftatelinefs of a
building mould hold a proportion with the quality of
the peribn that is to live in it. We are to confider then,
that the place we live in, is the land of the dying ; the
other of the living. The one is the habitation of fmners,
the other of faints. The one is the dwelling-place of
men, the other of angels. The one is a place for peni-
tents, the other for thofe who are juftifiec 1 . The one is
the field of battle, the other the city of triumph. In
the one, to conclude, there are enemies as well as friends ;
whilft there are none but friends in the other, and thole
no other, but the elect themfelves. The fame difference
that is between the inhabitants of thefe two places, is
betwixt the places themfelves. For GOD has created all
places fuitable to the quality of the perfons they are de-
figned for. Glorious things are faid of thee : O City of
GOD *. Thou art unmeafurable in thy extent , and moft
ftately in thy ftructure. The matter which thou art
made of, is moft precious ; the people that live in thee
are moft noble , all thy employments are delightful ; all
forts of goods abound in thee ; nor is there any kind of
mifery whatfoever, which thou art not entirely free and
fecure from. Thou art very great in every thing, be-
caufe he who made thee is very great -, becaufe the end
which he defigned thee for, is very noble-, and becaule
thofe citizens, for whofe fake he has created thee, are the
moil honourable of all mankind.
SECT. II.
8. All we have hitherto faid, relates only to the acci-
dental glory of the faints , befides which, there is ano-
ther fort called the effential glory, infinitely beyond the
accidental. This effential glory confifts in feeing and
enjoying GOD himfelf, which St. Auguftin fpeaks of,
when he fays, that virtue mail be rewarded with no lels
a price,
* Pf. Ixxxvi. v, 2.
Part I. Ch. 9. Of Heaven. 93
a price, than with GOD himfelf, the giver of all virtue,
whom we fhall fee for all eternity ; whom we fhall love
without ever being cloyed ; and whom we mall praife
without ever giving over. So that this is the greateft
reward we can receive; for it is neither heaven nor earth,
nor fea, nor any created being whatfoever ; but it is GOD
himfelf, who, riotwithftanding his being free from all
kind of mixture, contains within himfelf, all that is good
and perfect. For the underftanding of this point, you
muft conceive, that one of the greateft myfteries in this
divine fubftance is, that it comprehends within itfelf, in
an infinitely eminent degree, the perfections of all the
creatures, though at the fame time, it is a moil pure
being -, becaufe GOD having created them all, and di-
rected them to their laft end, he muft of neceflity pofTefs
what he gives to others. Whence it follows, that the
blefied fhall enjoy and behold all things in him, each in
proportion to the glory he mall be partaker of. For as
the creatures ferve us now inftead of a mirrour, in which
Xve may behold fome part of GOD'S beauty ; fo GOD him-
felf will at that time be the glafs, wherein we mail fee
-the beauty of the creatures, but in a much more perfect
manner, than if we faw them in themfelves. Thus GOD
will be the univerfal happinefs of all the faints ; he will be
their compleat felicity, and the accomplimment of all their
defires. He will then be a mirrour to our eyes, mufic
to our ears, fweetnefs to our tafte, and a moft pleafant
perfume to our noftrils. In him we mail behold all the
variety of the feveral times and feafons of the year , the
frefhnefs of the fpring ; the clearnefs of the fummer;
the plenty of the autumn , and the repofe of winter.
There is nothing, in mort, that can pleafe all the fenfes of
our bodies, or the faculties of our fouls, which we mail
not meet with in him. // is in him, fays St. Bernard, we
Jhallfind the f nine fs of light for our under/landing, the abun-
dance of peace for our wills; and the continuation of eternity
for our memories. There the wifdom of Solomon will ap-
pear but folly ; the beauty of Abfalom deformity ; the
ftrength of Sampfon weaknefs ; the Ion* lives of the old
O patriarchs
94 *Ibe Sinners Guide. Book I.
patriarchs a mort mortality ; and the riches of all the
kings of the earth mere poverty and want.
9. If, as moft certainly it is, all this be true, why do
you (lay to look for draws in Egypt, and to drink muddy
water in filthy puddles, when you mould be going on-
toward this fpring-head of happinefs, this fountain of
living waters ? why do you beg by parcels, what you
may find heaped up together, and more abundantly irt
this Great ALL ? if you aim at pleafures, raife up your
heart, and confider how delightful this Good muft be,.
which contains in itfelf all goods and pleafures. If you
are in love with this created life, how much greater fa-
tisfaftion will you take in that life, which has created
every thing ? if the health you enjoy be a pleafure to
you, how much more will you be pleafed with him, who
is himielf the author of health ? if you are taken with the
knowledge of the creatures, how much more will you be
with that of the Creator ? if beauty charms you, he it is
whofe beauty the fun and moon- admire. If nobility be
what you feek after, he is the very fource and original of
all that is noble , if you wifh for long life, he is life ever-
lafting. If plenty be your defire ; he is the fulnefs of
all riches. If you love mufick and charming voices ; the
angels are continually fmging in his prefence. If you
hunt after company and converfation , you will there
have the company of all the blefled, who have but one
heart and one foul. If you aim at honourable employs,
and covet riches ; they are both to be found in the houfe
of GOD. If, in fine, you would be freed from all kinds
of miferies and fufferings, 'tis there you will be happily
delivered from them ; and that for ever. GOD com-
manded his people, in the old law, to circumcife their
children on the eighth day ; giving us thereby to under-
Hand, that upon the eighth day, that is the day of the
general refurrection, which is to follow the week of this
life, he will circumcife and cut off all the miferies of thofe
perfons, who (hall have circumcifed themfelves, and have
put a (lop to all their inordinate defires ; who mail have
retrenched all their fuperfluities, and have overcome their
failings for his fake. What can be happier than fuch a
life
Part I. Ch. 9. Of Heaven. 95
life as this, which is free from all mifery and trouble ;
and which as St. Auguftin fays, fhall be never expoled
to any fear of poverty, indifpofition or ficknefs ; where
there never fhall be any anger or envy , where we fhall
never fland in need of eating and drinking ; never covet
worldly preferments and honours, never be afraid of de-
vils ; never dread the pains of hell, nor apprehend the
death, either of the body or of the foul. For, we fhall
live there with all manner of content and fatisfaction ;
enjoying the delights of immortality, which fhall never
be interrupted or difturbed with divifion and factions :
for there all things are in a perfect and perpetual peace
and concord.
10. To all thefe advantages muft be added that of
living in the company of angels , of enjoying the con-
verfation of all thofe fublime fpirits ; and of feeing thofe
noble troops of faints, who are more bright and glorious
than the ftars of heaven. There the patriarchs fhall ap-
pear with glory, for their perfect obedience, and the
prophets for their lively hope. There you fhall behold
the martyrs adorned with crowns, dyed in their own
blood, and the virgins cloathed in white robes, in token
of their chaftity. But what tongue fhall be able to ex-
prefs the majefty of the fovereign monarch, who refides
in the midft of them all ? were we every day to fuffer
frelh torments ; nay, mould we undergo for fome time
the pains of hell itlelf, that we might fee the Lord in
his glory, and enjoy the happy company of his elect, it
would certainly be worth our while to endure all this,
that we might arrive at fuch a heighth of happinefs.
Thus far St. Auguftin.
If therefore this be fo great a blefflng, how happy fhall
thofe eyes be, that are to be always fixed upon thefe ob-
jects ? what a happinefs muft it be to fee this ftately city ;
to behold thefe honourable citizens in all their glory -, to
have a fight of the face of this Creator , the magnificence
of thefe buildings -, the riches of thefe palaces, 'and tne
common joy of this heavenly country ? what muft it be
to behold all the orders of thefe bleffed fpirits , the au-
thority of this facred fenate j the majefty of thofe vene-
O 2
96 The Sinners Guide. Book. I.
rable elders, whom St. John * faw fitting upon thrones
in the prefence of GOD ? what a pleafure muft it be to
hear thefe angelical voices, thefe charming fingers, and
this harmonious mufic, not in four parts as ours here is,
but in as many parts, and of as many different voices, as
there are blefled fouls in heaven ? how {hall we be charmed
when we hear them fmg this moft ravi(hing fong, which
the fame St. John once heard : Rlefling and glory > and wif-
4om^ and thank/giving, and honour ^ and power , andftrengtb,
be unto our God^ for ever and ever -f. Amen. And if it
be fo pleafant a thing to hear the harmony thefe voices
(hall make ; how much more delightful muft it be to fee
the unity and concord which there reigns ? to obferve
what a union there will be between men and angels ;
but more particularly betwixt man and GOD ? what a
happinefs mail it be to fee thefe fine fields, thefe fountains
of life, and thefe paftures upon the mountains of IfraelJ?
what a glorious thing will it be to fit down at this fum-
ptuous table , to have a place amongft the guefts, to
eat out of the fame dim with Jefus Chrift ; that is, to
jfhare with him in his glory ? there the bleffed (hall be at
reft, and have a full enjoyment of eternal blifs. It is
there that they mail fmg and praife, and be perpetually
entertained with moft delicious banquets. Since there-
fore faith tells us, that fuch great bleffings as thefe are
the rewards of virtue -, can any man ftand fo much in his
own light, as not to refolve upon an immediate purfuit
after it, in hope of fo large a recompence ?
CHAP. X.
Of the tenth motive that obliges us to the love of virtue^
which is the fourth of the four laft things, viz. 'The
fains of hell.
AN Y the leaft part of this great reward we have now
fpoken of, fhould be more than fufficient to inflame
pur hearts with the love of virtue. But if, to the ful-
* Revel, c. iv. v. 4. f Ibid. c. vii, v, 12. nef$
J E?ek. c, xxxiv. v. 14.
Parti. Ch. io. Of Hell. 97
nefs of that glory which is referved for the juft, we fur-
ther add the feverity of thofe torments that are prepared
for the wicked -, what an effect muft this have upon us ?
efpecially there being no middle ftate betwixt thefe two.
The wicked man cannot comfort himfelf, by faying;
All that can come of my living wickedly is, that I mail
never enjoy GOD -, as for the reft, I expect neither happinefs
nor mifery. The linful man mall not efcape thus. One of
thefe two oppofite conditions muft be his lot, he muft
either reign with GOD for all eternity, or burn for ever
with the devils in hell. Thefe are the two bafkets the
Lord in a vifion (hewed the Prophet Jeremiah *, before
the gates of the temple ; one of which had very good
figs, and the other very naughty ones, which could not
be eaten they were fo bad. GOD'S defign was by this,
to let the prophet know, that there were two forts of
perfons ; the one the object of mercy, the other of his
juftice. The firft cannot be in a more happy condition,
nor the latter in a more miferable ; becaufe the happinefs
of the firft confifts in feeing GOD, the perfection of all
goodnefs ; whilft the mifery of the others is to be deprived
of his fight, the greateft misfortune that can pofiibly
befall poor man.
This truth well confidered, would make fchofe men
who fin fo unconcernedly, fenfible, what a weight they
voluntarily lay upon themfelves. Thofe who get their
living by carrying of burthens, firft obferve what they
have to carry, and lift it up a little, to fee if it is not
too heavy for them. And will you, who are brought up
amidft' the delights and charms of fin, let your fenfual
defires draw you away fo far, in oppofition to the will of
GOD, as to oblige you to carry the heavy burthen of fin,
without any hope of eafe or reft ; and all this for the
enjoyment of a bafe infamous pleafure ? try firft its
weight, that is, confider the punimment attending it ;
that you may fee whether you are able to bear it : that
you may the better conceive how painful this torment
is, and how weighty a burthen you lay on your ihoulders
s often as you fin j I will propofe to you the following
confidera~
* Jerem. c, xxiv. v. i, 2,
98 'The Sinners Guide. Book I.
confiderations. And though I have handled this matter
elfewhere, yet I cannot pals it over without faying Tome-
thing upon it again in this place , though quite different
from what I have faid before. For, the fubjedt is fo
copious, there is no wearing of it threadbare j or danger
of fpeaking too much upon it.
2. Confider firft the immenfe greatnefs of GOD, who
is to punifh fin. He is GOD in all his works j that is,
great and wonderful in them all ; not only in heaven,
earth, and fea, but even in hell, and all other places.
Now if he (hows himfelf GOD in all his actions, he will
certainly appear fo no lefs in his wrath, in his juftice,
and in the punimment he inflicts on fin. This is what
he means, when he fays by the Prophet Jeremiah ; Will
you not then fear me, faith the Lord-, and will you not repent
at my prefence ? I have fet the fand a bound for the fea, an
evcrlajling ordinance, which it Jhall not pafs over-, and the
waves* thereof Jhall tofs themfelves, and Jhall not prevail^
they Jhall fwell, and Jhall not pafs over it *. As if he had
faid more plainly ; it is not highly requifite, that you
fhonld fear the (Irength of that arm which has wrought
fo great a miracle ? which will be neither lefs powerful,
nor lefs wonderful in the punimment it inflicts, than in
all its other works. So that we have as much reafon to
fear him infinitely, upon the account of the miferies he
can reduce us to, as we have to praife him for the fa-
vours he has beftowed upon us. It was this that made
the fame prophet, though innocent, and fanctified in his
mother's womb, to tremble, when he faid, Who flail not
fear thec, O king of nations, for thine is the glory f, and
in another place, / fat alone, becaufc thou haft filled me
'with threats J. The holy prophet knew very well, that
thefe threats did not touch him , yet, for all this, they
were fo dreadful as to make him tremble. Therefore it
is with reafon we fay, the pillars of heaven make before
the Majefty of GOD, and powers and principalities all
tremble in his prefence : Not that they are in doubt of
their own happinefs, but becaufe they are in continual
admiration of his Infinite Majefty. If thefe pure fpirits
are
* Jerem. c. v. v. 22. -f Jer. c. x. v. 7. JIbid. c. xv. v. 17,
Parti. Ch. 10. Of Hell. 99
are not free from fear ; what apprehenfions fhould fin-
ners, and fuch as defpife GOD'S commandments be in,
as being the perfons upon whom he will thunder out the
dreadful effects of his vengeance ? this is without doubt,
one of the chief reafons which ought to ftir up in our
fouls, a fear of this puniihment, as St. John plainly
(hows us in his Revelation, where fpeaking of the pu-
nifhments which GOD will inflict; he fays, Babylon's
plagues Jhall come in one day, death, and mourning, and fa-
mine, and Jhe Jhatt be utterly burnt with the fire ; becaufe
GOD is Jirong, who Jhall judge her *. And St. Paul, who
very well knew his great itrength, fays, It is a fearful
thing to fall into the hands of the living GOD -f. It is no
dreadful thing to fall inio the hands of men, becaufe they
are not fo ftrong but that a man may break from them,
nor have they power enough to thruft a foul headlong
into hell. Our Saviour for this reafon, faid to his dif-
ciples . Be, not afraid of them that kill the body, and after
that have no more that they can do. Fear ye him, who after
he hath killed, hath power to cafl into hell ; yea, I fay unto
you, fear him . Thefe are the hands, the apoftle fays
it is a terrible thing to fall into. Thofe perfons were
furely very fenfible of the force of thefe hands, who
cried out in the Book of Ecclefiafticus, If we do not pe-
nance we Jhatt fall into the hands of the Lord, and not into
the hands of men J. All this plainly makes it appear,
that as GOD is great in his power, in his authority, and
in all his works ; fo will he be in his anger, in his juf-
tice, and in punifhing of the wicked.
3. This will be ftill more evident, if we confider the
greatnefs of the Divine Juftice, which inflicts this pu-
niihment -, and we may fee more of it in thofe dreadful
examples recorded in the holy fcriptures. How remark-
able did GOD punifh Dathan and Abiram ||, with all their
accomplices, by making the earth open to fwallow them
alive , and by finking them down into hell for rebelling
againft their fuperiors ? who has ever heard of any
threats or curfes like thofe that are to be read in Deute-
ronomy,
* Jerem. c. xviii. v. 9. -f- Heb. c. x. v. 31. Luke, c. xii.
v, 4. J Eccluj.-c. ii, v. 22. || Numb. c. xvi.
100 The Sinners Guide. Book f*
ronomy, againft the tranfgreflbrs of the law ? thefe are
fome of thole many dreadful comminations. I will bring
upon thee, fays GOD, a moft info lent nation, that will con-
fume thee in all thy cities, and thy enemies Jhall dtjlrefs then
within all thy gates : the tender and delicate woman that
could not go upon the ground, nor let down her foot for over-
much nicenefs and tendernefs : and the filth of the after-births
that come from between her thighs, and the children that are
born the fame hour-, for they Jhall eat them fecretly for the
want of all things in the fiege and diftrefs, wherewith thy
enemy Jhall opfrefs thee within thy gates J; Thefe are
indeed moft terrible punifhments * and yet, neither arc
thefe nor any other whatfoever, that man can fuffer
in this life, any more than a mere fhaclow, or a faint
refemblance in comparifon of thofe which are referved
for the next. Then will be the time that the divine
juftice mail fignalize itfelf, againft thofe who have
here defpifed his mercy. If therefore the fhadow and
the refemblance be fo frightful, what muft we think of
the fubftanCe and original ? and if the chalice of the
Lord be fo unpalatable now, when there is water mixt
with it ; and when the feverity of juftice is leflened fo
much by the mildnefs of mercy ; how bitter muft the
portion be, when we mail be forced to drink it off with-
out any mixture at all ; and when thofe perfons who
would not accept of GOD'S mercy, mall feel nothing
but the effects of his judgments ? and yet thefe torments,
though fo great, are all infinitely lefs than what our fins
deferve.
4. Befides the confideration of the greatnefs of GOD'S
juftice , another way to make us underftand the rigour
of thefe pnnimments he will inflict, is to reflect on the
effects of his mercy, which fmners fo much prefume
upon. For what greater fubject of aftonimment can we
have, than to fee a GOD taking human flefh upon him,
and fuffering in his body, all the torments and difgraces
which he underwent, even to the dying upon a crofs ?
what greater mercy could he mew, than thus to humble
himfelf, to carry the burthen of all our fins, that he
might
J Deut. c. xxviii, v. 50, 55, 56, 57.
Parti. Ch. 10. 'Of He!!. lo i
might thereby eafe us of the weight of them, and to
offer up his moft precious blood for the falvation of thofe
very wretches who med it ; now as the works of the
divine mercy are wonderful in themfelves, ib will the
effects of GOD'S juftice be. For fmce GOD is equal in
all his attributes, becaufe all that is in him, is GOD ; it
follows, that his juftice is no lefs in itfelf, than his mercy
is ; and as by the thicknefs of one arm, we may judge
how big the other is, fo we may know how great the
arm of GOD'S juftice is, by that of his mercy, fmce they
are both equal.
If GOD, when he was pleafed to make known his
mercy to the world, performed fuch wonderful, and
almoft incredible things, that the fame world looked upon
them as folly-, what do you think he will do at his fecond
coming, which is the time defigned for manifefting the
feverity of his juftice ? efpecially, fmce every fin that is
committed in the world, gives him a new occafion to
exercife it; whereas he never had any motive to mercy,
but that fame mercy itfelf; there being nothing at all in
human nature that deferves his favour : but as for his
juftice, he will have as many reafons to execute the ut-
moft rigour of it, as there have been crimes committed
by mankind. Judge by that how terrible it muft be.
5. St. Bernard in one of his fermons upon the coming
of our Saviour, has explained this very well in thefe
words ; " As our Lord at his firft coming into the world,
mewed himfelf very merciful and eafy in forgiving; fo at
his fecond, he will mew himfelf as rigid and fevere in
punifhing : and as there is nobody but may be reconciled
to his favour now, it will be impoflible for any one to
obtain it then : becaufe he is as infinite in his juftice,
as he is in his mercy ; and can punifh with as much
rigour, as he pardons with mildnefs. His mercy, it is
true, has the firft place, provided our behaviour has not
been fuch as may provoke the feverity of his juftice."
Thefe words give us to underftand, that the greatnefs
of GOD'S mercy is the ftandard we may go by, to guefs
at his juftice, The fame doctrine is held forth to us by
the royal prophet, faying, Our GOD is the GOD of fal-
p vation ;
IO2 The Sinners Guide. Book I.
vation , and of the Lord, of the I^ord are the iffues from
death) but GOD jh all break the heads of his enemies; the
hairy crown of them that walk on in their fins *. This
mews how kind and merciful GOD is to thofe who return
to him ; and how fevere againft hardened and cbftinate
finners.
6. Another proof of this we have in the extraordinary
patience with which GOD bears ; not only with the whole
world in general, but with every fmner in particular.
How many do we daily fee, who from the very firft mo-
ment they came to the ufe of reafon, till their latter
days, have been employed in nothing but fin, without
ever regarding GOD'S promifes, or his threats ; his mer-
cies, or his commands ; or any other thing that tended
to their converfion ? and yet this fovereign goodnefs has
been all the while expecting them with patience, without
cutting off one minute of their unhappy lives, and has
not ceafed to make ufe of feveral means to bring them to
repentance, but all to no purpofe. What therefore will
he do, when after having exhaufted this long patience,
his anger which has been for fo long a time gathering in
the repofitory of his juftice, mall overflow the banks
which kept it in ? with how much force and violence
will it rufh in upon them ? this is what the apoflJe meant
when he faid : Doejl thou not know, O man, that the good- '
nefs of GOD leadeth thee to -penance? but according to thy
hardnefs and impenitent heart, thou trcafureft up unto thyfelf
wrath, againft the day of wrath, and revelation of the juft
judgment of GOD, who will render to every man according
to his works -f.
What can he mean by, I'reafureji up unto thyfelf wrath*
but, that as they who hoard up riches, daily heap gold
upon gold, and filver upon filver, for the increafing of
their flock ; fo GOD daily adds to the treafure of his
anger, in proportion to the number of the finners crimes?
were a man to be altogether employed for fifty or fixty
years together, in heaping up treafure, fo as not to let
one day or hour pafs, without making fome addition to
it 5 what a mighty fum would he find at the end of this
time.
* Pfalm, Ixvii. v. 21, 22. f Rom. c. ii. v, 4, 5, 6.
Parti, Ch. 10. Of Hell. 103
time. How miferable then muft your condition be, fmce
you fcarce fuffer one moment of your life to flip, with-
out adding fomething to the treafure of GOD'S wrath,
which is every minute increafed by the number of your
fins ? for though nothing elfe were to be put in but the
immodeft cafls of your eyes; the malice and vicious
defires of your heart ; the oaths and fcandalous words
which come from your mouth, thefe alone would fuffice
to fill a whole world. Then, if fo many other enormous
crimes as you are daily guilty of, be added to thefe ;
what a treafure of wrath and vengeance will you have
heaped againft yourfelf at the end of fo many years ?
7. If befides all this, we make a ferious reflection
upon the ingratitude and malice of the wicked; it will in
a great meafure (hew us, with what feverity and rigour
this punifliment will be inflicted. To pafs a true judg-
ment upon thi matter, we muft confider on one fide,
how mercifully GOD has dealt with men ; what he did
for them, whilft he was here upon earth ; and how much
he fuffered for them ; what helps and means he has
afforded them for their leading a virtuous life ; how
much he has pardoned, or feemed not to take notice of,
the benefits he has done them ; the evils he has deli-
vered them from, with infinite other graces he is always
bellowing upon them. Let us confider, on the other
fide, how forgetful men have been of GOD ; their ingra-
titude ; their treafons ; their infidelities ; their blafphe-
mies ; tne contempt they have had both of him and of
his commandments ; which has been carried fo far, that
they have trampled them under foot, not only for a tri-
vial intereft, but very often for nothing, and out of mere
malice : nay, many are come to fuch a degree of impu -
dence, that the laws of GOD are the frequent matter of
their pleafantry, ridicule, and drollery. What do you
think thofe perfons who have defpifed fo high a Majefty -,
thofe who as the apoftle fays : Have trodden under foot the
Son of God, and hath efteemed the blood of the covenant un-
clean, with which he was fanttified * ; can expeft, but to
be punifhed and tormented in that day, wherein they
P 2 muft
* Heb. c, x. v, 29.
*Tbe Sinners Guide. Book I.
muft render an account of themfelves, according to the
affronts and injuries they have offered ? for GOD being, a
moft equitable judge ; that is to fay, fuch a one as will
punifli the offender proportionably to the offence given ;
and being befides the party offended, how great muft
the torments be, which the body and foul of the criminal
delivered up to his juftice, mall fuffer ; fince they are to
equal the grievoufnefs of the crimes, by which the Divine
Majefiy has been affronted , and if it was neceffary that
the Son of GOD mould fhed his blood to fatisfy for thofe
fins which had been committed againft him 5 the merits
of the perfon fupplying what might be wanting to the
rigour of the punimment ; what muft follow, when this
fatisfa&ion is to be made by no other way, but by the
feverity of the punimment, without any confideration of
the perlon at all ?
8. If, as we have feen, the quality of the judge ought
to make us fo much afraid ; what mould that of the exe-
cutioner do ? for the fentence which GOD mail pafs
againft a foul, is to be put into execution by the devil ;
and what favour can be expected from fo cruel an enemy ?
that you may conceive fome thing of his fury and malice,
confider how he dealt with holy Job, when GOD had de-
livered him into his power. What cruelty and violence
did he not exercife upon this righteous man, without the
leaft tendernefs or pity ? he fent the Sabeans to drive
away his oxen and affes ; his fheep and his fervants he
deftroyed by fire ; he overthrew all his houfes ; he killed
his children , he covered his body all over with fores and
ulcers, leaving him no part of thofe vaft riches he pof-
fefled before, but a dunghill to fit on, and a tile to fcrape
off the corruption that ran from his fores. And to add
to his forrow he left him a wicked wife, and fuch friends,
as it had been more humanity to deftroy than fpare.
For they with their tongues, pierced and tormented his
heart more cruelly than the worms that preyed upon
his flefh. Thus he behaved himfelf towards Job. But
what was it he did, or rather, what was it he left undone
againft the Saviour of the world, in that dreadful night,
when he was delivered up to the powers of darknefs ? It
is
Parti. Ch. io. Of Hell. 105
is more than can be comprized in a few words. If then
this enemy of mankind, and all his accomplices are fo
inhumane, fo bloody, fuch enemies to mankind, and fo
powerful to do harm, what will become of you miferablc
creature when you mail be delivered up into their hands,
with a full and abfolute authority to execute upon you,
all the cruelties they mall be able to invent ? and this,
not for a day, or for a night 5 not for a year only or for
an age ; but for all eternity. Do you think thefe mer-
cilefs devils, when they have you in their clutches, will
yfe you kindly? O! how dark and difmal will that
unhappy day be, when you fhall be delivered up to the
power of thefe ravenous wolves , thefe favage beafts !
9. But that you may the better conceive what ufagc
is to be expected at their hands, I will here fet down a
notable example out of St. Gregory's dialogues *: " He
tells us, that there was a religious man in one of his mo-
nafteries, no riper in virtue than in years, who was ready-
to die of a violent ficknefs. The brothers being all met
together, according to their cuftom, to a/lift him in this
his dangerous pafiage, and kneeling about his bed, to pray
for him, the dying man cried out to them f : "Be gone,
be gone fathers, and leave me a prey to this dragon, that
he may fwallow me up, for my head is already in his fiery-
jaws, and he preffes me with his fcales, which are like the
teeth of a faw, fo that I am in a mod infupportable tor-
ment. I defire you therefore to go out of the room, and
leave me to him -, for not being able to make an end of
me whilft you are here, he puts me to fo much greater
pain." The religious advifed him to take courage, and
make the fign of the crofs : " How mail I do it, fays he,
when the dragon has fo twifted his tail about my hands
and feet, that I am not able to ftir ?" They not at all
difheartened at this, renewed their prayers with much
greater fervour than before ; and feconding them with
fighs and tears, obtained of the Father of Mercies his de-
liverance from this violent agony, which left him fo af-
tonimed and confounded, that he afterwards lived fuch a
virtuous life, as put him out of all danger of feeing him-
felf reduced to fuch circumftances again.
* L. iv. c. 33. ) c. ix, v. i. to v. io. io. TheJ
io6 The Sinners Guide. Book I,
10. Thefe are the wicked fpirits which St. John de-
fcribes in his Revelation*, under the moft frightful
forms we are able to conceive : Ifaw, fays he, a ft ar fall
from heaven upon the earth ; and there was given to him the
key of the bottomlefs pit. And he opened the bottomlefs pif 9
and the fmoke of tfte pit arofe, as the fmoke of a great fur-
nace, and the fun and the air were darkened -with the fmoke
of the pit. And from the fmoke of the pit there came out
locufts upon the earth , and power was given to them, as the
fcorpions of the earth have power. And it was commanded
them that they Jhould not hurt the grafs of the earth, nor any
green thing, nor any tree ; but only thofe men who have not
the feal of God on their foreheads. And it was given to
them that they Jhould not kill them, but that they Jhould tar-
men t them five months : and their torment was as a torment of
a fcorpion, when he Jlriketh a man. And in thofe days Jhall
men feek death, and Jhall not find it, and they Jhall defire to
die, and death Jhall fly from them. And the Jhapes of the
iocufts were like unto horfes prepared for battle, and on their
heads were as it were crowns like gold, and their faces
were as the faces of men. And they had hair, as the hair of
women; and their teeth were as the teeth of lions. And
they had breaft-plates, as it were breafl-plates of iron, and
the found of their wings was as the found of chariots of many
horfes running to battle. And they had tails like unto fcor-
pions, and there were ftings in their tails. Thus far are the
words of St. John. Now what was the defign of the
Holy Ghoft in mewing us the greatnefs of thefe tor-
ments, under fuch terrible reprefentations and figures ?
what other defign could he have, but to let us know by
thefe dreadful forms, how great the wrath of the Lord
will be ? what the inttruments of his juftice , what pu-
nimments are to fall upon fmners ; and what power our
enemies are like to have ; that the dread of thefe things
might deter us from offending GOD. For what ftar was
it that fell from heaven, and had the key of the bottom-
lefs pit delivered to it, but that bright angel who wa.s
flung headlong out of heaven into hell , and to whofe
power the kingdom of darknefs was committed ? and
what
* C. ix, v. i. to v, 10.
Part I. Ch. io. Of Hell. Io?
what were thefe locufts fo fierce, and fo well armed, but
the devils, his accomplices, and the minifters of his
rage ? what were thefe green things which they were
commanded not to hurt, but the juft ; who flourim by
being watered with the heavenly dew of grace, and thus
bring forth the fruits of eternal life ? Who are thofe that
have not the feal of GOD ftamped upon them, but fuch
as are deftitute of his fpirit , the true and infallible
mark of his fervants, and of the innocent (heep of his
flock ? ic is againft thefe unhappy wretches the divine
juftice has railed fuch forces, that they may be tor-
mented, both in this life and in the next, by thofe very
devils, whofe fervice they have preferred before that of
their Creator , as the Egyptians once were by the flies
and gnats, which they adored. Add to all this, how
dreadful it will be, to behold in this fad place, thofe
hideous and frightful monfters ; this devouring dragon,
and this wreathing ferpent. What a horrible fight muft:
it be, to fee this huge and monftrous Behemoth, which
is faid in the book of Job to erect his tail like a cedar ;
to drink up whole rivers, and to devour mountains.
1 1. A thorough confideration of all thefe things is fuf-
ficient to make us underftand what torments the wicked
are to fuffer. For who can imagine from what has been
faid, but that thefe pains muft be very great ? what can
a man expect from the greatnefs of GOD himfelf ; from
the greatnefs of his juftice in puniming fin , from the
greatnefs of his patience to bear with finners ; from the
infinite multitude of favours and graces, by which he
has endeavoured to invite and draw them to himfelf ;
from the greatnefs of the hatred he bears to fin, which
deferves to be infinitely hated, becauie it offends an in-
finite Majefty ; and from the greatnefs of our enemies
cruelty and fury ? what can we, I fay, expe<5b from all
thefe things which are fo great, but that fin mould meet
with a moft fevere and terrible punifhment ? if therefore,
fo fevere a punimment is ordained for fin, and no doubt
can be made of it, fmce faith teftifies this truth, how
can they, who pretend to own and believe it, be fo in-
fenfible of the heavy weight, every fin they commit
throws
The Sinners Guide. Book* I.
throws upon them , when by giving way to but oner
offence, they bring themfelves into the danger of incur -
ring a penalty, which on fo many accounts appears to be
fo terrible.
SECT I.
Of the duration of thefe torments.
12. But though all thefe confide rations are fufHcient,
without any farther addition, to make us tremble ; we-
fhall have much more reafon to be afraid, if we do but
reflect with ourfelves, upon the duration of the pains we
have now fpoken of. For if after feveral thoufands of
years, there fhould be any limit fet, or any eafe given to
thefe fufferings, it would be fome kind of comfort to the
wicked : But what mall I fay of their eternity, which has
no bounds, but will laft as long as GOD himfelf. This
eternity is fuch, that as a great doctor tells us, mould
one of the damned, at the end of every thoufand years,
fhed but one tear, he would fooner overflow the world,
than find any end to his miferies. Can any thing then
be more terrible ? this certainly is fo great an ill, that
though all the pains of hell were no fharper than the
prick of a pin, confidering they were to continue for
ever, man ought to undergo all the torments of this
world to avoid them. O ! that this eternity ; this ter-
rible word, For Ever, were deeply imprinted in your
heart, how great would be the benefit you would reap
by it. We read of a certain vain and worldly-minded
man, who confidering ferioufly one day upon this eternity
of torments, was frighted with the duration of them
into this reflection. No man in the world, in his right
fenfes, would be confined to a bed of rofes and violets,
for the fpace of thirty or forty years, though he were at
this price to purchafe the empire of all the earth. If fo,
faid he to himfelf, what a madman muft he be, that will,
for things of much lefs value, run the hazard of lying
infinite ages upon a bed of fire and flames ? this thought
alone wrought him up to fuch, and fo immediate a
change of life, that he became a great faint, and a
worthy
Part I. Ch. 10. Of Hell. 109
worthy prelate of the church. What will thofe nice and
effeminate perfons fay to this, whofe whole night's Deep
is diilurbed and broken, if a fly be but buzzing in their
chamber? what wiil they fay, when they mall be ftretched
out upon a fire, and furrounded on all fides with fulphu-
reous flames, not for one fliort fummer's night, but for all
eternity. Thefe are the perfons to whom the Prophet
Ifaiah put this queftion : Which of you can dwell with de-
vouring fire ? which of you Jhall dwell with everlafting
"burnings * ? who can be able to bear fuch a fcorching
heat as this is, for fo long a time ? O foolifh and fenfe-
lefs man, lulled into a. lethargic deep by the charms of
this old deceiver of mankind ! can any thing be more
unreafonable, than to fee men fo bufy providing for this
mortal and corruptible life: and at the fame time, to
have no greater concern for the things which regard eter-
nity ? if we are blind to this miftake, what will our eyes
be open to ? what mall we be afraid of, if we have no
apprehenfion of this mifery ? or what fhall we ever pro-
vide againft, if not againft an evil of fuch importance ?
13. Since all this is undeniably true, why will we not
refolve to walk in the way of virtue, though never fo
troublefome, that we may avoid thofe punimments we
are threatened with, if we take the contrary way? mould
GOD leave it to any man's choice, either to be tormented
with the gout or tooth-ach in fuch' a violent manner, as
not to have any hopes of eafe, either day or night ; or
elfe to turn Carthufian or bare-foot Carmelite, and
undergo all the aufterities thofe religious men are obliged
to , it is not to be imagined any man would be fo (lupid,
as not to choofe either of thefe two ftates, though upon
the bare motive of felf-love, rather than fuffer fuch a
torture for fo long a time. Why then do we not ac-
cept of fo eafy a penance, to avoid fuch a lafting tor-
ment, fmce the pains of hell are fo much more infuffe-
rable, of fo much longer continuance, and GOD requires
fo much lefs of us, than the life of a Carthufian or Car-
melite ? why do we refufe to undergo fuch a little trou-
ble, when by it, we may efcape fo long and fo rigorous
Q^ a pu-
*Ifa;ah, c. *xxiii. V, 14.
1 1 o The Sinners Guide. Book I.
a punifhment? can any man be guilty of a greater folly
than this is ? but the punifhment of it mail be, that
fince man would not by a (hort penance done here, re-
deem h'mfelf from fo much mifery, he mall do penance
in hell for all eternity, without reaping any benefit by it,
The fiery furnace which Nebuchadnezzar * commanded
to be kindled in Babylon,, is a type hereof, for though
the flames mounted nine and forty cubits, they could
never reach to fifty, the number of years appointed for
folemnizing of the Jewifh Jubilee. To fignify to us,
that though the flames of this eternal furnace of Baby-
lon, which is hell, are continually cafting forth a moft
violent heat, and put thofe fouls which are thrown into
them, to moft exquifite pains and torments ; yet they
mall never purchafe them the grace and remiflion of the
year of jubilee. O unprofitable pains ! O fruitlefs tears !
O penance fo much the more rigorous, as it is accom-
panied with perpetual defpair t how fmall a part of all
thofe evils you are now forced to fuffer, might have ob-
tained you a pardon, if you would but -willingly have
undergone it in this life. How eafily might we prevent
cur falling into fuch miferies, with but a little pains and
trouble ! let our eyes then burft out into fountains of
tears, and let our hearts break forth into continual fighs
without any intermifiion. For this, fays the prophet,
Therefore will I lament and howl, I will go Jlript and
naked : I will make a wailing like the dragons, and a mourn-
ing like tbe oftricbes^ becaufe her wound is defperate -}-.
14. If men had never been told of thefe truths, or
if they had not looked upon them as infallible, we mould
not wonder to fee them fall into that fupine negligence
they are fubjed to. But have we not a great deal of
reafon to be aftonifhed, when thofe very perfons who
hold what we here afierted, as an article of faith ; and
know, that as our Saviour has faid, heaven and earth
(hall pals away, but not his word j that is to fay, it mail
infallibly have its effect-, live fo inexcufably carelefs and
unconcerned ? tell me now, O man, blind in body, but
blinder
* Daniel, c. iii. v. 47. f Mich, e. i. v. 8, 9.
Part II. Ch. I. Advantages of a Virtuous Life. 1 1 1
blinder much as to your foul and underftanding , what
pleafure can you find in all the advantages and riches of
the world, to counter ballance the hazard of your eter-
nal falvation ? " If, fays St. Jerome, you were as wife
as Solomon, as beautiful as Abfalom, as ftrong as Sam-
fon, as old as Enoch, as rich as Cnefus, and as powerful
as Casfar , what good would all this do you ; if when
you die, the worms mould prey upon your body, and
the devils feize upon your foul to torment it, as they do
the rich glutton's for all eternity."
Thus much for the firft part of the exhortation to vir-
tue. We will treat now of the extraordinary favours,
which are promifed it even in this life.
B O O K I. P A R T II.
Of the fpiritual and temporal Advantages promifed
to Virtue in this Life; and particularly of Twelve
extraordinary Privileges belonging to it.
CHAP. I.
Of the eleventh motive that obliges us to the purfuit of virtue,
which is the ineftimable advantages promifed to it in this life.
i. "Y" Know not what excufe men can plead for not fol-
lowing virtue, which is fupported by fuch power-
JL ful reafons , for in its behalf, may be urged, all
that GOD is in himfelf , whit he deferves, what favours
he has done us, what he {till promiles, and what punifh-
ments he threatens. And therefore we have caufe to
afk how there come to be fo few Chriftians that fcek after
virtue, fince they confefs and believe all that has been
faid. For, it is no wonder, that the heathens, who are
Q^ 2 ignorant
1 1 2 The Sinner* Guide. Book I.
ignorant of its value, fhould not prize what they do not
know, like a delving peafant, who if he happen to find
a precious {lone, makes no account of it, becaufe he is
ignorant of its value. But for Chriftians who are very
well acquainted with thefe great truths, to live as i
they believed nothing at all of them, to be fo entirely
forgetful of GOD j to be fuch flaves to their vices, to
let their padions fo tyranize over them, to be fo wedded
to the things of this world, and fo little concerned
abcut thofe of the next; to give themfelves over to all
manner of crimes, as if there were neither death, judg-
ment, heaven or hell , this is what mould furprize the
whole world, and gives us ground enough toafk x whence
this blindnefs, this itupidity proceeds.
2. This mighty evil owes its rife to more caufes than
one. The chiefeft is the general prepofTefTion of world-
lings, that GOD referves to the next life, all the rewards
he promifes to virtue, without making it any recom-
pence in this. This is the reafon, why men, who con-
fult their own prefent intereft fo much, and are fo vio-
lently wrought upon by prefent objects, concern them.-
felves fo little about what is to come, as looking after
nothing that does not give them an immediate and pre-
ient fatisfaction. Nor is this miftake a new one ^ for it
is what was made in the days of the prophets. Thus
we fee, that whenever Ezeckiel either made any great
promifes, or threatened feverely in the name of GOD,
the people laughed at him, and faid to one another, 'The
I'ificn that this man feeth, is for many days to come, and this,
man prophefieth of times afar off*. They alfo jeared the
Prophet Ifaiah, and repeated thefe words, faying, Com-
mand and command again , command and command again +
fxpeft and expett again -, expeR and expeff again , a little
there,, a little there -f. This is one of the chief reafons
of men's not obferving the commandments of GOD.
They have nothing, they think, to hope for from his
mercy at prefent, but that all is to be put off till here-
after J. Solomon, as very fenfible of this common error,
took
* Ezech. c. xii. v. 27. -J- Ifaiah, c, xxviii. v. 1 3.
J Kccles. c.- ix. v. 2 3 &c,
Part II. Ch. I. Advantages of a virtuous Life. 1 13
took occafion from hence to fay, " That the reafon why
men give themfelves over without any kind of confide-
ration to all manner of vice, is, becaufe the Tentence
pafl"ed againft the wicked, is not immediately put into
execution. And afterwards, he fays, that the greateft
mifery in this life, and what of all makes men fin moft,
is to fee, that the good and the bad j that thofe who
offer up facrifice, and thofe who contemn it, fare a like
in all things, in appearance at lead." And therefore the
hearts of men are filled with malice in this life, and they
are afterwards plunged into hell. What Solomon faid
concerning the wicked, is fufficiently confirmed by them-
felves in the Prophet Malachy, where they fay, He la-
bour eth in vain that fortieth GOD, and wbat r prfffit is it that
we have kept his ordinances, and that we have walked far-
row ful before the Lord of Hefts ? wherefore now we call the
frond people happy, for they that have worked wickednefs
are built up, and they have tempted GOD and are preferved *.
This is the common talk of fmners, and one of the chief
motives of their continuing in their crimes. For, as
St. Ambrofe fays, " They think that to buy hopes with
danger is too hard a bargain, that is, to purchale future
goods with prefent evils ; and to let go what they have
in their hands, to feed themfelves up with an imaginary
pofieflion of things which they have no hold of yetf."
3. There is another better, in my opinion, to difabufe
us of this dangerous miftake, than thefe words of our
Saviour, interrupted with his tears, when confidering the
deplorable ftate of Jerufalem, he wept over it, faying,
If thou alfo haft known, and that in this thy day, the things
that are for thy peace , but now they are hid from thy eyes J.
Our Saviour confidered on one fide, what advantages
this people had received by his coming , for all the
treafures, and all the graces of heaven, were brought
down from thence with the Lord of heaven. On the
pther fide he faw that this fame people, defpifing the
poor and mean appearance which he made in his drefs,
and in his perfon, would neither receive nor own him
for
* Mala. c. iii. v. 14, 15. f L. vii. in Luc. c, 7.
J St. Luke, c. xix. v. 42.
114. *The Sinners Guide. Book I.
for what he was. He knew how great a lofs this nation
which he loved fo tenderly, would fuffer by their ig-
norance. For they were to lofe not only all thofe graces
which he brought with him for them ; but their tempo-
ral government and liberty. The Lord pufhed on by
the force of his grief, med thofe tears, and fpoke thofe
few words, which he brake off abruptly, though they
were as fignificant as they were fhort. Thefe fame words
may be well applied to our prefent purpofe ; becaufe if
on the one hand we confider the beauty of virtue, with
the extraordinary graces which go along with it ; and
how thefe graces on the other hand are hid from the
fight of carnal men, it is manifeft we have reafon to
weep, and to fay with our Saviour, haddeft thou but
known ! O unhappy fmner, how great a value would you
fet upon virtue ? how would you long after it, and what
would you not do for the obtaining of it : mould GOD
but open your eyes to let you fee what riches, what
pleafures, what peace, what liberty, what tranquility,
what light, what fweetnefs, and what other benefits are
its continual attendants ? but thefe are all hid from the
eyes of worldlings, who minding nothing but its hard
and bitter out-fide, imagine all within to be troublefome
and unpleafant, and that it may pafs for current in the
next life, but not in this. So that reafoning according
to the flefh, they fay they will not be at the charge of
certain dangers, for the purchafe of uncertain hopes ;
nor hazard their prefent happinefs for a flippery depen-
clance upon what is to come. This is the common dif-
courfe of thofe who are daunted by the outward appear-
ance of virtue. They do not know that Chriftian phi-
lofophy is like Chrift himfelf, who even under the form
of a poor and humble man, continued flill to be GOD,
and the fovereign Lord of all things. And for this rca-
fon it is faid of the faithful,' That they are dead to the
world, but their life is hid with Chrift in GOD *. For as
our Saviour's glory was concealed under this vail, fo
mould the glory of all fuch as imitate him. We read of
certain images that were called Silenes, courfe and rough
on
* ColofT. c. iii, v, 2.
Part II. Ch I. Advantages of a Virtuous Life. 115
on the out-fide*, but very curious and artificial within;
fo that all the beauty and art lay hid, whilft that which
was but mean and ordinary was turned outward. Thus
the eyes of the ignorant were deceived by the appearance,
but the infide ingenuity attracted the wifer fort. Such
without doubt, have been the lives of the prophets and
the apoflles, and of all true and perfect Chriftians ; as
was the life of their Lord and mafter.
4. But if you flill find the practice of virtue hard,
reflect upon the means GOD has aflifted you with to
make it eafy. Such are the infufed graces, which the
gifts of the Holy Ghoft, the facraments of the new law,
and feveral other divine favours that ferves as oars and
fails to a (hip, or as wings to a bird. Confider what the
very name and being of virtue imports, which is effen-
tially a very noble and perfect habit ; and therefore, re-
gularly fpeaking, ought like all other habits to make us
act with facility and pleafure. Confider farther, that our
Saviour has promifed to his elect, not only the goods of
glory, but thofe of grace ; the latter for this life, and
the former for the life to come. As the royal prophet
aflures us, faying, 'The Lord iviU give grace and glory * :
which are like two rich veflels filled with all kinds of
good things ; the one for this life, and the other for the
next. By which we may fee there is fomething more in
virtue, than appears at firft fight. Confider again, that
fince GOD lets us want nothing that is neceflary, having
fo plentifully provided all creatures with whatfoever they
ftand in need of; it is not to be imagined, fince nothing
can be more necefTary, or of greater importance to mart
than virtue, that he would leave us intirely to the dif-
pofal of our own free-wills, which are fo weak and im-
potent, to the blindneis of our underftanding ; to the
inconftancy of our humours ; to our own defires which
are fo bent to evil ; to a nature fo depraved by fin, with-
out ftrengthening us with infufed habits, which are as
it were oars to help us over all thofe melves and fands,
that hinder us from making our way through the fea of
this life. For it is unreafonable to think, that the Di--
vine
* Pfalm Ixxxiii. v. 12.
1 1 6 The Sinners Guide. Book I.
vine Providence, which has taken fo much care for the
fly, the fpider, and the ant ; having fupplied them with
all things requifite for their fubfiftance , has left man,
the nobleft of ail creatures under heaven, without fuch
means as are neceflary for his acquiring of virtue.
5. To go farther yet, how can GOD poffibly be fo
fparing to his faithful fervants, as to leave them in their
neceflities, and forfake them in the midft of their fuf-
ierings, whilft the world and the devil, by fo many dif-
ferent falfe delights and pleafures, win the hearts of
thofe who ferve them ? how can you imagine the prac-
tice of virtues to be fo mean, and that of vice fo noble ?
can you perfuade yourfelf that Go k o would ever permit
this laft fo much to furpafs the other ? what do you think
GOD defigned to fignify to us, by the anfwer his Pro-
phet Malachy made in his name, to the complaints of
the wicked ? And you Jhall return and fee the difference
between the jttft and the wicked \ and between him that
Jerveth GOD, and him that ferveth him not *. This mows,
that GOD does not think it enough to propofe the advan-
tages of the next life, of which he treats afterwards, to
thofe who return to him , but he fays to them, be con-
verted and you fhall fee ; as if he had faid, it is not my
only defign you fhould wait till the other life, to know
the advantages you are to make, but return to me, and
you mall fee this very moment , what difference there is
between the good and the bad -, the riches of the one,
and the poverty of the other; the joy, peace and fatis-
faction the one enjoys, and the forrow, reftlefsnefs, and
difcontent that follows the other. The light the one
walks in, and the darknefs that furrounds the other.
Thus experience will mew you how many advantages
more than you imagined, the followers of virtue have
over thofe that follow vice.
6. GOD gives almoft the very fame anfwer over again
to fome other perfons, who had no better opinion of
virtue than the former. Thefe deceived by the fame ap-
pearance, laughed at thofe that were virtuous, and. faid
to them. Let the Lord be glorified^ and we Jball fee in
your
* Mala, c, iii, v. 18.
Part II. Ch. i . Advantages of a Pirtuous Life. 1 1 J
your joy *. After thefe few words, the prophet giving
a large account of the torments prepared by GOD'S juf-
tice for the wicked , immediately tells us what joys are
laid up for the juft. Rtjoice, fays he, 'with Jerufalem,
'and be glad with her all you that love her : rejoice for joy
with her, all you that mourn for her : that you may fuck and
be filled with the breafls tf her consolations ; that you may
milk out, and flow with delights from the abundance of her
glory. For thus faith the Lord, behold I will bring upon
her as it were a river of peace, and as an overflowing torrent,
the glory of the Gentiles which you jhall fuck, fhen Jhall
you fuck, you Jhall be carried at the breaft, and upon the knees
they Jhall carefs you : as one whom the mother cnrejfeth ; fo
'will I comfort you, and you Jhall be comforted in Jernfalcm.
Tou Jhall fee, and Jhall rejoice, and your bones Jhall
flourijh like an herb, and the hand of the Lord fo all be known
to his fervants f. This is to fignify, that as men, by the
vaft extent of the heavens, earth and fea ; and by the
brightnefs of the fun, moon, and ftars, judge of the
omnipotence, and the infinite beauty of GOD, the au-
thor of thefe wondrous works ; fo the juft (hall difcovef
the greatnefs of his power, riches, and mercy, by thofe
infinite favours he will beftow on them, and the joy they
receive. So that as he mewed the world his feverity and
rigour towards the wicked, by the punimments he in-
flicted upon Pharaoh , he will in the fame manner mew
the greatnefs of his love to his elect, by the extraordi-
nary favours he will confer on them. Happy the foul
that mail receive favours from GOD, in token of his infi-
nite love ! and unhappy me, whole torments and fuf-
ferings (hall manifeft the rigour of his juflice ! for each
of thefe attributes being infinite, what effects muft fuch
infinite caufes produce ?
7. I muft further add, that if you mall think the way
of virtue uneafy and melancholy, you may look into
thofe words the Divine Wifdom utters of herfelf, as
follows ; / walk in the way 'of juflice, in the midfl of the
paths of judgment j that I may enrich them that love me,
R * and
*Ifaiah, c. Ixvi. V. 5. -f Ibid, v, IO, U, 12, 13, 14-
1 1 8 The Sinners Guldi. Book I.
find may fill their treafures *. What are thefe riches, but
the riches of this heavenly wifdom , far more precious
than are the riches of the world, and beftowed upon the
lovers of juftice , which is the fame we have hitherto
called virtue ? for if her riches did not much better de-
ferve the name than all other riches, how could the
apoftle have thanked GOD for the Corinthians being rich
in all fpiritual things -j-. He calls them rich without any-
kind of limitation, whilft he ftiles others the rich of this
world only.
S E C T. I.
A gofpel authority for what has been fold.
8. For the farther proof of what I have faid, I wift
add this divine fentence of JESUS CHRIST. St. Mark
tells us, that when St. Peter afked our Saviour what re-
ward they mould have, who had quitted all fof the love
of him, he gives him this anfwer : Amen I fay to you y
there is no man who jhall ba'ue left houje, or brethren, or
fiftcrs, or father, or mother ; or children, or land for my fake p ,
find for the go/pel, who Jhall not receive an hundred times as
much now in this time, and in the world to come, life ever-
lafting J. If you but weigh thefe words exactly , you
cannot in the firft place deny, but that JESUS CHRIST
makes a formal diftinction betwixt the rewards of vir-
tue in this life, and in the next ; the one being a pro-
mife of a future, and the other of a prefent happinefs.
You muft confefs too, that it is impoflible this promife
mould not be performed, fince heaven and earth are
fooner to pafs away, than one tittle of thefe words, how
harcj foever they appear, mail fail. And as we certainly
believe there is in GOD both Trinity and Unity, becaufe
he has faid fo, though this myftery is beyond the reach
of our reafons : fo are we to believe this other truth,
though it exceeds all human underftanding, fince it is
grounded upon the fame authority of GOD'S own word.
9. What then is this hundred fold which the juft re-
ceive, even in this life ? for we fee they are for the moft
part,
* Prov. c. viii. v. 20, 21. f I Cor. c. i, v. 5.
J St. Mark, c. x. v. 29, 30.
Part II. Ch. i . Advantages of a Virtuous Life. 1 1 9
part, men of no very confiderable quality, nor very rich,
of no great employs in the ftate, nor enjoy any other
worldly advantages ; but on the contrary, many of them
live retired, obfcure, poor and neceflitous. How then
can this infallible word of GOD be proved to be true,
but by acknowledging, that GOD makes them fo fpiri-
tually rich, that they are more happy and quiet, than if
they were fovereign lords of the world ; and yet have
no need of any of the conveniencies of this life ? nor is
this to be wondered at ; becaufe, as GOD may preferve
mankind by other means, and not by bread alone ; fo it
is not necefTary he mould fatisfy thofe fouls he has fuch a
love for, with temporal goods, having better ways of
doing it. This we have feen in a particular manner juf-
tified in all the faints , whofe prayers, fadings, tears and
labours have given them a far greater delight and fatif-
faction, than all the joys and pleafures of the world could
ever have done ; which (hews us plainly, that what they
receive, was an hundred times better than what they left
for the love of GOD. For inftead of the falle and ap-
parent goods thay forfook, they received fuch as were
true and real, inftead of the uncertain ; thofe which were
certain, fpiritual inftead of corporal, eafe inftead of care,
quiet inftead of trouble, and for a vicious and unplea-
fant life, one virtuous and delightful , fo that if for the
love of GOD you have defpifed the bafe treafures of this
world, you (hall find in him fuch as are ineftimable. If
for his fake you have contemned falfe honours, you mall
meet with true ones in him. If you have forfaken a
mortal father upon his account, the eternal father will
fatisfy you with all kinds of delights. If, in fine, you
have bid adieu to hurtful pleafures for the love of him,
he will entertain you with fuch as mail be free from the
leaft tincture of bitternefs or allay. When you mail
arrive to fuch a degree of perfection as this is, you will
then abhor what you took the greateft pleafure in before.
For when our eyes are once cleared by this heavenly
brightnefs, we difcover a new light, which reprefents
things quite different from what they appeared to us at
firft. What we then thought fweet, taftes bitter to us
R 2 now,
120 The Sinners Guide. Book I.
now j and what we looked upon as bitter then, we now
find to be fweet. We are pleafed now with that which
frighted us before ; and look upon that as hideous and
ghaftly, which once feemed beautiful and charming.
Thus we find our Saviour's words to be verified, by his
beftowing on us the incorruptible goods of the foul for
the corruptible ones of the body ; and for the goods of
fortune, thofe of grace which are incomparably better,
and more capable to fatisfy man than all earthly goods.
10. For the farther proof of this important truth, I
will give you an example taken out of the lives of the
famous men of the order of the Ciftercians. It is there
written, that as St. Bernard was preaching in Flanders,
full of zeal for the converfion of fouls to GOD ; amongft
thofe who were touched with a particular grace was a
certain perfon called Arnulphus, one of the chief men of
the country, and clofely tied to the things of this world.
But he at laft breaking through all, became a Ciftercian
Monk in the monaftery of Clairvaux. St. Bernard was
fo pleafed with this great change, that he ufed often to
fay, that GOD had manifefted his power as wonderfully
in converting of Arnulphus, as in raifing of Lazarus
from the dead ; having drawn him from fo many plea*
fures, which, like a grave he lay buried in, to raife him
to a new life, which was no lefs to be admired in its
procefs than it had been in his converfion. But becaufe
it would be -too tedious to give you a particular account
of this holy man's virtues, I mall orly make ufe of what
ferves our prefent purpofe. This good monk was very
fubjecl: to terrible fits of the cholic, which often put him
in a dying condition. One day it feized upon him fo
violently, that he loft both his fpeech and fenfes. ; Where-
upon the religious feeing but little hopes of life left,
gave him the Extreme Unction. Soon after, coming to
Himfelf, he began to praife GOD, and cried aloud, " All
that thoy haft ever faid, O moft merciful Jefus, is very
true.'* The religious fiirprized at his frequent repeating
of the fame words, afked him what he meant ; but he
made them no anfwer, continuing to cry out louder and
loxider, " All tjia,t thou haft ever fajd, rnoft merciful
Jefus,
Part II. Ch. i . Advantages of a Virtuous Life. 121
Jefus, is very true." Some that were prefent fancied his
pains had put him befide himfelf; but he perceiving
their miftake, faid to them : " It is not fo my brothers,
it is not fo, for I never was better in my fenfes than now,,
whilft I tell you, That all that Jefus Chrift has faid is
very true." Hereupon the reft of the monks faid, it is
what we all of us believe , but why do you repeat it fo
often to us ) Becaufe, faid he, our Saviour has told us in
hisgofpel: That wbcfoever Jhall forfake bis friends and re-
lations for the love of tarn, Jhall receive an hundred times as
much, now in this time, and in the world to come^ life ever-
ing *. " This is what I find true by my own experience.
For I aflure you, I at this very moment receive that hun-
dred fold, the excefllve pains I endure, being fo pleafmg
to me, through the lively hope I have now given of my
falvation, that I would not exchange them for an hun-
dred times as much as I left, when I forfook the world.
And if fo great a fmner as I am, finds fo much fatisfac-
tion in what I fuffer, what confolations muft they who
are perfect be fenfible of? for the anticipated fruition of
thofe eternal pleafures which I enjoy now by hopes, is
not a hundred times only, but a hundred thoufand times
better than all thole delights the world could ever afford
me.'* They were all aftonimed to hear a man of no
learning at all talk fo pioufly and fublimely. But it
plainly appeared, that what he faid was dictated by the
Holy Ghoft.
ii. This is a demonflration that GOD can give thofe
who ferve him, more pleafure and delight than they for-
fook for his fake, and yet not enrich them with temporal
goods. And thus we fee how much in the wrong thofe
men have been, who could never perfuade themfelves,
that virtue had a reward in this life. The twelve follow-
ing chapters /hall ferve for the better undeceiving of fuch
perfons ; wherein we mall treat of twelve wonderful
fruits and privileges that attend virtue, even in this life.
By which they who have hitherto loved nothing but the
world, may underftand, that it is more delightful than
they imagine. And though it is in fome manner requi-
fite
* St. Mark, c. x, v. 30.
122 The Sinners Guide. Book I.
fite for the perfect comprehending of this truth, that a
man fhould have had fome experience from the practice
of virtue, becaufe there is nobody knows her own worth
fo well as fhe herfclf does ; this defect may neverthelefs
be fupplied by faith, fmce by means of it we believe
the Holy Scriptures to be true, out of which I intend
to prove all I mail fay upon this fubject, that fo no one
may call the truth of it into queftion.
CHAP. II.
Of the twelfth motive that obliges us to the purfuit of virtue,
ivhich is the particular care the Divine Providence takes
of the good, in order to make them happy \ and the feverity
with ivhich the fame Providence punijhes the wicked. The.
firji privilege.
i. /^\F all thefe favours, the greateft certainly is the
\<J care GOD takes of thofe who ferve him. From
this, as from their fountain, flow all the other privileges
of virtue. For though Providence extends itfelf to all
creatures, yet we fee how particularly careful it is of
thofe whom GOD has chofen for himfelf. Becaufe they
being his children, and receiving as his gift an affection
truly filial for him, he on his fide loves them with a truly
fatherly love, and this love is the meafure of the care he
takes for them. Yet no man can conceive how great
this Providence is, unlefs he has either had experience
of it, or red the holy bible with much attention, and
obferved thofe pafiages there that treat of this matter ;
for there is fcarce any part of fcripture, but handles this
fubject. It runs all upon thofe two points, to afk and to
promiie, as the world turns round upon its poles. So
that whenever GOD on one fide requires our obfervance
of his commandments, he promifes a generous reward
to thofe who comply, and very feverely threatens fuch as
neglect to obey. This doctrine is fo diftributed, that
almoft all the moral books in it are, require and promife,
whilft the hiftorical verify the fulfilling of both, giving
to
Part II, Ch. 2. GOD'S Care qf the Juft. 123
to us to underftand, how differently GOD deals with the
juft man and the finner.
But confidering how liberal he is, we muft needs find
a great difference betwixt what he requires and what he
gives. All he requires of us is, that love and obedience
which he himfelf has given us , and yet in return of that
little which we hold purely of his liberality , he offers us
ineftimable riches for this life, as well as for the next.
Of all which, the chiefeft is the fatherly love and pro-
vidence wherewith he aflifts thofe he looks upon as his
children, and this is infinitely beyond whatever affeclion
the moft tender father in the world can Ihow ; for never
was there any one yet who laid up fuch riches for his
children as GOD does, which is no lefs than the partici-
pation of his eternal glory. Never did any man undergo
fo much for his children, as GOD has done, having for
their fakes ftied the very laft drop of his blood. Nor
will ever any father take fo much care of them as GOD
does, fmce he always has them in his fight, and a/lifts
them in all their necefilties. This holy David acknow-
leges, when he fays, Thou haft received me into thy care,
by reafon of my innocence ; and haft eftablijhed me in thy fight
for ever *. Which is to fay, you have always watched fo
carefully over all my actions, as to keep your eyes con-
tinually fixed upon me. And in another pfalm he fays,
The eyes of the Lord are upon the juft, and his ears are
unto their prayers : but the countenance of the Lord is againft
them that do evil things ; to cut off the remembrance of them
from the earth ~\.
2. But becaufe this Divine Providence is the greateft
treafure aChriftian has, and upon his hopes and affurance
of being protected by it, depends the encreafe of his
confidence and joy, it will be to our purpofe here to
make ufe of fome paffages of fcripture, in proof of
-thofe immenfe riches with which GOD bleffes the juft.
In Ecclefiafticus it is faid, The eyes of the -Lord are upon
iloem that fear him ; he is their powerful protettor and ftron*
ft ay, a defence from the heat, and a cover from the fun and
moon, a prcfervation from ftumbling, and a help from falling*
he
* Pfalm. xl. v. 13. -f- Pfalm, xxxiii, v. 16, 17.
124 tf* Sinners Guide. Book.!.
be raifeth up tie foul, and enligbtenetb the eyes, and givetb
health, and life, and blejjing *. The royal prophet fays,
With the Lord Jhatt the fteps of a man be direffed, and he
Jhall like well his way ; when he Jhall fall, he Jhall not be
bruifed, for the Lord putteth his hand under him -f. What
harm can he come to who falls fo foft, and is fupported
by the hand of God ? he fays again, in another place,
Many are the affiittions of the juft -, but cut of them all will
the Lord deliver them. The Lord keepeth all their bones ,
mt dne of them Jhall be broken \. This Providence is
much more magnified in the gofpel; for our Saviour
himfelf, not only tells us that he takes care of all their
bones, but of their very hair [|, that not one of them may
be loft i to exprefs in how extraordinary a manner he
protects them. For what is there he will not look after,
who does not neglect the very hair of our heads ? if this
be a declaration of his great concern for us, what the
prophet Zachary tells us, exprefies it no lefs : For he
that touche th you toucheth the apple of my eye . It
were much, had he faid, For he that toucheth you, toucheth
me : but, For he that toucheth you, toucheth the apple of
my eye, is ftill more.
3. Nor does he only look after us himfelf, but has alfo
committed us to the care of his angels; and therefore
David fays : He hath given his angels charge of thce ; to
keep thee in all thy ways. In their hands they Jhall bear thee
up, left thoujhouldeft dajh thy foot againft a ft one (i}. Thus
our good angels, like elder brothers, carry the juft men
in their arms ; for not knowing how to walk by them-
felves, they have need of another to lead them. Nor
are the angels content to ferve them thus in this life
only , but even at their death, as appears by the poor
man in the gofpel, who after he was dead, Was carried by
angels into Abraham's bofom (2). We are told alfo in
another pfalm, that tbe angels of the Lord Jhall camp round
about thofe who fear him, and Jhall deliver them (3). Or
as
* Pfal. XxXiv. v. 19, 20. f Pfal. XXXvi. v. 23,24.
J PA xxxiii. v. 20, 21. II St Luke, c. xxi. v. 18.
Ibid. c. ii. v . 8. (i) Pf. xc. v. n, 12. (2) St, Luke
c. xvi. v, 22. (3) Pialm, xxxiii, v. 8.
Part II. Ch. 2. GOD'S Care of tie Ju/t. 125
as St. Jerome renders it more fignificantly : The angel
of the Ltrd has pitched his camp about thofe that live in his
fear, to preferve them. What king has fuch a guard
about his perfon as this is ? We fee it plainly in a paffage
out of the book of Kings, where we read *, that as the
king of Syria's army was marching toward Samaria, with
a defign to take the prophet Eliiha, the holy man took
notice of the concern his fervant was in, at the fight of fo
formidable an army, and prayed to GOD, that he would
be pleafed to open the young man's eyes, and let him fee
that there was a much greater army ready to defend
them, than that of their enemies. GOD heard the pro-
phet's prayer ; whereupon the young man faw the whole
mountain covered wiih horfes and fiery chariots, and
Elifha in the midft of them. We read of fuch another
guard in the Canticles, in thefe words : What fh alt than
fee in the Shulamite f , who is the figure of the church,
and of a foul in the ftate of grace, but the companies of
campS) which is compofed of angels ? the fame thing is
fignified by the fpoufe, under another figure in the
fame book, where it is faid : Behold threefcore valiant
ones of the moft valiant of Ifrael, furround the bed of Solo-
mon all holding fwords, and moft expert in war , every man's
fivord upon his thigh, becaufe of fearing in the night . What
is all this but a lively reprefentation made by the Holy
Ghoft, under thefe figures of that care the Divine Provi-
dence has over the fouls of the jtift ? for how can a man,
who is conceived in fin, who lives in a body fo naturally
inclined to evil ; and who is furrounded with fo many
dangers, preferve himfelf for feveral years, from commit-
ting any mortal crime, did not the Divine Providence
fecure and keep him from it.
4. This Providence is fo powerful, that it not only
delivers us from evil, and leads us to good, but what is
more, very often, by a wonderful effecl:, draws even
good out of evil, which fometimes GOD permits the
juft themfelves to fall into. This happens when repent-
ing for their fins, they thence take occafion to become
S more
* B. IV. c.vi. v. 15, 1 6, 17, f Ibid, c.vii, v. i,
Ibid, c. iii, v. 7, 8,
126 'The Sinners Guide. Book I.
more circumfpect, more humble, and more grateful to
GOD, for the mercies he hasfhewn them, in freeing them
from the danger they were in, and in pardoning them all
their faults. It is in this fenfe the apoftle fays : That to
them that love God, all things work together unto good *.
If therefore thefe favours fo highly deferve our admi-
ration , how much caufe have we to wonder at GOD'S
being fo careful of their children, of their whole pofte-
rity, and of all that belongs to them ? as himfelf has af-
fured us, when he faid : / am the Lord thy God, mighty
jealous, lifiting the iniquity of the fathers upon the chil-
dren, upon the third and fourth generation to them that hate
me ; andjhewing mercy unto thoufands of them that love me
and keep my commandments f. "We find him as good as
his word to David J, whofe race he would not deftroy,
after a great many years, though feveral of them had
deferved it for their fins. Another example of his care we
have in Abraham, whofe pofterity he pardoned fo often for
their father's fakes. This care of his went fo far, as to
promife Abraham, that he would blefs his fon Ifmael,
though he were born of a flave : 'That he would make him
increafe and multiply exceedingly, and that he Jhould grow
into a great nation ( i ). And all this only becaufe he was
Abraham's Son. We have yet a farther proof hereof,
in GOD'S conducting Abraham's fervant through his
whole journey (2), and inftrueting him in his bufmefs,
when he went to feek a wife for Ifaac. Nor has he only
been merciful to a fervant, for the fake of a good mafter ;
but even to wicked matters, for their pious fervants fake.
Thus we fee he beftowed great favours upon Jo-
feph's mafter (3), though a heathen, in confideration of
the virtuous young man who lived with him. What
mercy can exceed this ? who will not ferve fuch a mafter,
who is fo liberal, and even fo thankful to thofe that do
him any fervice, and fo careful of every thing which be-
longs to them.
SECT,
* Rom. c. viii. v. 28. f Exod. c. XX. v. 5, 6. J 4 Kings,
c. viii. v 19. (i) Gen. c. xvii, v. 30. (2) Ibid. c. 24.
(3) Ibid. c. xxxiii. v. 22, 23.
Part II. Ch. i. GOD'S Care of the Jujl. 1 27
SECT. I.
Of the titles given to Almighty God in Holy Writ, on account
of bis Providence.
5. On account of this Divine Providence producing fo
many different and wonderful effects ; GOD has a great
many different names given him in the Holy Scripture ;
but the moft ufual and moft remarkable is that of Father,
as his beloved Son calls him in the gofpel , and he has
been pleafed it mould be given him in feveral places of
the Old Teftament. And therefore David fays (i), As a
father hath companion on his, children, fo hath the Lord com-
pajjion on them that fear him* for he knoweth our frame.
Another prophet calling GOD Father, becaufe his care is
infinitely greater than that of an ordinary Father, fpeaks
thus to him : Thou, O Lord art our Father, and Abraham
bath not known us, and Ifrael hath been ignorant of us (2).
To give us to underftand, that thefe being only our
carnal fathers, deferved not that name, in companion of
GOD our heavenly Father.
6. But becaufe a mother's affection is generally fpeak-
ing more paflionate and tender than a Father's, GOD is
pleafed to call himfelf a Mother, nay, and more than a
mother. Can a woman, fays he in Ifaiah, forget her infant,
fo as not to have pity on the fon of her womb ? and if jhe
jhould forget, yet will I not forget thee. Behold I have
graven thee in my hands, thy walls are always before me (3)
Can any thing be more tender than this ; or can any
man be blind to fuch proofs of love as thefe are ?
7. Did we but confider, that it is GOD who fpeaks ;
he whofe truth cannot deceive, whofe riches are inex-
hauftible, and whofe power has no limits; what joy
would fuch pleafmg words as thefe bring us ? but fuch is
the excefs of 600*8 mercy, that not content to compare
his affection with that of common mothers, he amongft
all others chofe the eagle, a creature the moft remar-
kable for this love, and compares his tendernefs to hers ;
S 2 faying,
(i) Pfalm, cii. v. 13. (2) Ifaiah, c. Ixiii. v. 16.
(3) Ibid, c, xlix. v. 15. 1 6.
128 The Sinners Guide. Book I.
faying, by Mofes ( i ) : As the eagle enticeing her young to fie,
find hovering over them, he fpread his wings, and hath taken
him and carried on hisfhoulders. The fame prophet exprefled
this more lively to the people of Ifrael, when upon their
arrival at the land of promife, he tells them ( 2 ) : And in
the wildernefs as thou haft feen the Lord thy God hath carried
thee, as a man is wont to carry his little fon, all the way that
you have come, until you come to this place. As he does
not difdain to call himfelf our Father, he does us the
honour to call us his children. A proof of which we
have in the prophet Jeremy (3): Surely Ephraim is an
honourable fen to me, furely ht is a tender child : forfince I
/poke of him, I will fiill remember him : therefore are my
Jewels troubled for him , pitying I will pity him, faith the
Lord. Every word here mould be weighed with atten-
tion, as coming from GOD , and mould force from us a
tender affection for him, in return of his tender love to
us.
8. It is upon account of the fame Providence, that he
gives himfelf the name of a Shepherd as well as that of a
Father. And to let us fee how great this his paftoral care
is. He fays (4), 1 am the good Shepherd, and I know
mine, and mine know me. How is it, O Lord, that thou
knoweft them ? how doft thou look after them ? As the
Father knoweth me, and I know my Father. O bleffed care !
O fovereign Providence ! what greater happinefs can a
man enjoy, than to be taken care of by the Son of GOD,
juft as his Father takes care of him ? the comparifon, it
is true, will not hold in all refpedts, becaufe a begotten
fon deferves much more, than one who is only adopted ;
but to be in any manner whatever compared with him, is
a very great honour. GOD acquaints us with the won-*
derful effects of this his Providence, very full and ele-
gantly by the mouth of the Prophet Ezekiel, faying (5) :
Behold, I myfelf will feek my Jheep, and will vifit them-, as
the Jhephcrd vifiteth his flock - % in the day when hejhall be in
the midft of his Jheep that were fcattered : fo will I vifit my
Jbtefr
(l) Deut. c. xxxii. v. n. (2) Ibid. c. i. v. 31. (3) Ibid.
c. xxxi, v. 20. (4) St. John, c. 10. v. 14, 15. (5) Ezekiel
c.xxxiv. v. n, 12, 13, 14, j 5 , IQ".
Part II. Ch. i. GOD'J Care of the Juft.
Jheep, and 'will deliver them out of all the places, where they
have been fc altered in the cloudy and dark day. And I will
bring them out from the people, and will gather them out of
the countries, and will bring them to their own land : and I
will feed them in the moft fruitful paftures, and thiir paftures
Jhall be in the high mountains of Ifrael : there Jhall they reft
on the green grafs, and be fed in fat paftures upon the moun-
tains of Ifrael. I will feed my Jheep, and I will caufe them
to lie down, faith the Lord God. I will feek that which
was loft, and that which was driven away I will bring again ;
and I will bind up that which was broken, and I willftrengthen
that which was weak, and that which was fat and ftrong /
will preferve ; and I will feed them in judgment : that is
with great care, and with a particular providence. A
little lower he adds * : / will make a covenant of peace
with them, and will caufe the evil beaft to ceafe out of the
land-, and they that dwell in the wildernefs, Jhall Jleep
fecure in the for efts f And I will make them a blejjing round
about my hill, and I will fend down the rain in itsfeafon-,
there Jhall bejhowers of blejjing: that is to fay, wholefome
fhowers, and fuch as (hall do no hurt to the places which
my flock feeds in. What greater promifes can GOD
make us, or what more tender exprefilons can he give us
of his love ? for it is certain, that he does not fpeak here
of a material, but of a fpiritual flock, compofed of men
as the text itfelf plainly (hews. It is no lefs certain,
that he does not mean fat lands, or an abundance of
temporal goods, which are common to the bad as well
as the good, but, like a good fhepherd, he promifes to
aflift thofe that are his, with particular graces ; upon all
occafions. It is what he himfelf has explained by Ifaiah,
where he fays ; He Jhall feed his flock like a Jhepherd', he
Jhall gather together the lambs with his arm, and Jhall take
them up in his bofom, and he himfelf Jhall carry them that are
young ]-. Is there any tendernefs like this. The divine
pfalm which begins thus, The Lord is my Jhepherd J ; is
full of thefe charitable offices of a Shepherd, which GOD
performs to man.
9. As
* Ezekiel, c, xxxiv. v. 25, 26. t Ifaiah, c. Ix. v. 1 1.
J Pfalm, xxii.
Sinners Guide. Book I.
9. As we call GOD our Shepherd becaufe he guides
us, fo we may call him our king becaufe he protects us
our mafter becaufe he inftructs us ; our phyfician becaufe
he heals us ; our fofter father becaufe he carries us in his
arms , and our guard becaufe of his watching fo care-
fully over all our actions. The Holy Scripture is full of
fuch names as thefe. But yet, there is none expreffes a
more tender love, or difcovers his providence more, than
that of Spoufe ; a title he often gives himfelf in the can-
ticles, and in other places of the bible. It is by this he
invites the finner to call upon him : Therefore at the leaft
from this time call to me\ thou art my father ', the guide of
my virginity *. Which name the apoftle mighty extols ;
for after thefe words f which Adam fpake to Eve , There-
fore a man jh all leave father and mother, and /hall cleave to
his wife, and they Jhall be two in one fiejh J ; he goes on
faying, This is a great facrament, but I fptak in Chrift and
in the Church, which is his fpoufe : and we may in fome
refpect, fay the fame of every one in the ftate of grace.
What then may we not hope from him, who goes by
fuch a name, and that with fo much reafon ?
But what need is there of turning over the bible to
feek for names, fmce there is not one that promifes us
any good, but may be applied to GOD ? for whofoever
loves and feeks him (hall in him find whatever he can
wifh. For this reafon St. Ambrofe fays, " We have all
things in Chriir, and Chrift is all to us. If you want a
cure for your wounds, he is a phyfician : if you are in
a burning fever, he is a fountain : if you are tired with
the burden of your fins, he is juftice : if you are afraid
of death, he is life in you : if you hate darknefs, he is
the light : if you would go to heaven, he is the way :
if you are hungry, he is your food ." See here how
many names GOD has wh in himfelf is but one-, for
though he is but one in himfelf, yet he is all things
for us, that he may relieVe all our neceflities which are
innumerable,
JO. It
* Jerem. c. Hi. v. 4. f Gen. c. ii. v. 4. J Ephes.
c. v. v. 31, 32. L. iii. de Virg.
Part II. Ch, 2. GOD'J Care of the Juft. 13 ,'
i o. It would be tedious to reckon up all the authori-
ties of this kind in the Holy Scriptures. Thefe I have
taken notice of for the comfort and encouragement of all
that ferve GOD, and for the gaining of fuch as do not :
for it is certain there is no greater treafure under heaven
than this. As therefore thofe perfons who have ferved
their prince upon fome extraordinary occafions, and re-
ceived certificates under his hand, and promifes of confi-
derable rewards for their fervice, are very careful to fe-
cure thofe authentic papers comforting themfelves in the
midft of dangers, with the hopes of obtaining^ the re-
ward of their labours : fo GOD'S fervants lay up in their
hearts all thefe divine promifes, which are much more
fecurely to be relied on, than any that are made by mor-
tal kings. In thefe they place their hope ; thefe are
their fupport in all their toils ; their truft in all their
dangers ; and their comfort in all their miferies. To
thefe they have recourfe in all their necefEties. Thefe
inflame them with the love of fo good a mailer, and
oblige them wholly to his fervice ; for as he allures them,
he will give himfelf entirely up to the procuring of their
good ; for he is their All. Thus we fee that the main
foundation of a Chriftian Life, is the practical knowledge
of this truth.
1 1. Can there be any thing in the world, more pre-
cious or valuable, or that better deferves our efteem and
love ; or what greater happinefs can a man conceive in
this life, than to have GOD for his father, his mother,
his mepherd, his phyfician, his tutor, his mafter, his
mediator, his wall, his defence, and what is yet more,
for his fpoufe ; in fhort, for his all ? has the world any
thing comparable to this, to give to its lovers ? how
much reafon then have thofe, who enjoy fuch a benefit to
rejoice, to comfort, to encourage themfelves, and to
glory in him above all things ? Be glad in the Lord, and
rejoice ye juft and glory all ye right of beart [i]. As if he
had faid more clearly, let others rejoice in their worldly
riches and honour ; others again in their birth and qua-
lity j others in the favour and efteem, of their prince ;
others
[i] PfaJm.xXXi. v. ii.
132 The Sinners Guide. Book I.
others in their great employs and dignities , but as for
you, who lay claim to GOD for your mare, do you more
truly rejoice in this inheritance, which as far exceeds all
other inheritances, as God himfelf does all other things.
This we may learn from the Royal Pfalmift, when he fays :
Deliver me O Lord and refcue me out of the bands of Jtrange
children, wbofe mouth bath fpoke vanity j and their rigbt
band is tbe rigbt band of iniquity. Wbofe fons are as new plants
in tbeir youth: their daughters are decked and adorned round
about after a Jimilitude of the temple. Their ftore-houfes full
flowing out of this into that. Their Jheep fruitful in young,
abounding in their goings forth. They have called tbe people
happy , that bath tbefe things : but happy is that people wbofe
God is tbe Lord [ i ]. The reafon why David delivers him-
felf thus is evident, becaufe in GOD alone we pofiefs
every good thing that is to be defired. Let others value
themfelves as much as they pleafe upon their riches ; but
as for me, though I am a rich and powerful king, in GOD
alone mail be all my glory. Thus another holy prophet
gloried, faying [2] : I will rejoice in tbe Lord, and I will joy
in God my Jefus. The Lord God is my firengtb, and he will
make my feet like tbe feet of harts ; that I may run with-
out Humbling, the courfe of this life : And be will lead
me upon my high places,Jingingpfalms. This is the treafure ;
this the glory, which he has prepared, even here, for
thofe that ferve him. This is a great reafon why all men
fhould defire to ferve him, and upon this will he ground
the greateft complaint he can make againft thofe who
ferve him not. Thus it was he complained, by the
Prophet Jeremy of his people [3] : What iniquity, fays
be, have your fathers found in me, that they are gone far
from me and have walked after vanity, and are become vain ?
And a little lower : Am 1 become a wildernefs to Ifrael, or
& late word fpringing land : As if he would have faid ; it
is plain it is not fo, fmce by my means they have been
fo fuccefsful and victorious. Why then have my people
faid : we are revolted, we will come to thee no more ? will a
virgin forget her ornament, or a bride berjlomacher ? but my
people
[i] Pf.cxliii. v. u, 12, 13, 15. [2] Habak. c, iii
1 8, 19. [3] Jerem. c. ii. v, 5, 31.
Part II. Ch. 2. GOD j Care of tie Jujl. 1 3 3
people hath forgot me days without number *, who am all
their ornament, their glory and their beauty. If GOD
complained thus in the time of the old law, when his fa-
vours were not fo great -, how much more reafon has he
to complain now, when they are fo much greater, as they
are more fpiritual and divine ?
SECT. II.
12. If the mercy of this BlefTed Providence which the
good enjoy, has no influence on us -, let us at leaft be
moved with the fear of that Providence, if I may fo
call it, which GOD ufes againft the wicked, and which
meafures finners by their own meafure, and deals with
them according to their forge tf LI Inefs and contempt of
the Divine Majefty-, forgetting thofe by whom he is de-
fpifed. GOD to make this the plainer to us f , com-
manded the Prophet Hofea to marry an Adulterefs, to
fignify to his people, the fpiritual fornication they had
committed, in leaving their true fpoufe and Lord, and
ordered a child he had by this wife, to be called Lo-
arnmi, a Hebrew word, which means, not my people ;
to mew them, that fince they would not acknowledge
nor ferve him as GOD, he would not own nor deal with
them as his people. And that they might know him to
be in earneft, he fays to them, Judge your mother ', judge
her becaufe Jhe is not my wife, and am I not her hufband J ;
giving them to underftand, that fince me had not ob-
ferved the refped and duty of a good wife ; neither
would he mew her the love and kindnefs of a true huf-
band. Thus plainly GOD tells us, he will deal with us
as we deal with him.
They therefore who live and take no notice at all of
GOD, are abandoned by him, and left as a fchool with-
out a matter, a fhip without a rudder, as goods without
an owner, or as a flock that goes aftray for want of a
fhepherd, which never miffes falling among the wolves.
And therefore he tells them by the Prophet Zachary, /
T will
*Habak. c. ii. v. 31. -\ Ibid. c. i. v. 2.
Ibid. c. ii. v. 2.
j 3 4 tte Sinners Guide. Book I
will not feed you: that which dieth let it die: and that
which is cut off, let it be cut of: and let the reft devour
every one the fe/h of another *. What he fays by Mofes
in his canticle, is to the fame purpofe ; I will hide my
face from them ; and will conjider what their laft end /hall
fct-
13. He acquaints us more at large with this kind of
Providence by the Prophet Ifaiah, fpeaking to his peo-
ple under the figure of a vine -, againft which, for not
yielding the fruit that was expected from it, after having
been fo carefully dreft and pruned, he pronounces this
fentence-, And now I will Jhew you what I will da to my
vineyard ; and I will take away the hedge thereof \ and it
/hall be wafted , and I will break down the wall thereof ^ and
it jhall be trodden down. And I -mil make it defolate, it
/hall not be pruned^ and it Jhall not be digged, but briars and
thorns /hall come up; and I will command the clouds that
they rain no rain upon it J. That is to fay, I will take
away all thofe efficacious helps and fuccours I had given
jt before , and then muft necefiarily follow its utter ruin
and deftruction.
14. Do not you think this fort of Providence is much
to be dreaded ? what greater mifery can a man fall into,
than to be deprived of the providential care of GOD, to
be expofed to all the accidents of the world, and to all
the. injuries and calamities this life lies open to? for
fince on the one hand, this world is like a tempeftuous
fea ; a defcrt full of fo many wild beafts and thieves j
fince there are luch a number of misfortunes and acci-
dents j fo many and fuch powerful enemies to encounter
with ; fo many fnares laid for us, and fo many dangers
furrounding us : and man on the other hand, is a crea-
ture fo frail, fo helplefs, fo blind, fo impotent, fo def-
titute of ftrength, and Hands fo much in need of ad-
vice -, what can he do if he wants the help and afllftance
of Gop ? what can he, who is a mere dwarf, do againft
fo many giants ? how can he who is fo blind, avoid fo
many fnares ? or alone and unarmed, how can he deal
with fo many enemies ?
15. How.
*Zacha.c.xi. v. 9, ) Deut. c. xxxii. v. 2Q. { Ifaiah, c.v.'v, 5,6,
Part II. Ch. 2. GOD'S Care tf the Juft. 135
15. Nor does their punimment end here. For GOD
not only turns his eyes from the wicked, whence it fol-
lows, that they fall into fuch fins and miferies ; but does
himfelf procure and fend them thefe afflictions. So that
the eyes which watched for their advantages before, are
now open to their ruin : as the Prophet Amos teftifies,
faying, / will fet mine ey.es upon them for evil, and not for
good *: That is, I who before looked upon them, in
order to fecure them, will do in now to punifli them,
according to what their fins deferve. And the Prophet
Hofea tells us plainly, that GOD fays, I will be like a moth
to Ephraim, and like rottennefs to the Houfe of Judah -f*.
And becaufe this feemed too eafy a punifhment, and too
lingering, he immediately threatens them with another
more fpeedy and more fevere. For I will be like a lionefs
to Ephraim, and like a lion's whelp to the Houfe of Judah :
/, even I will catch and go away, and there is none that can
refcue J. Can any thing be more terrible than this ?
1 6. We have as clear a 'proof of this kind of Provi-
dence in the prophet Amos , who after telling us that
GOD would put all the wicked to the fword for the fins
of their covetoufnefs, goes on, and fays : They /hall
flee, and he that Jhall flee of them Jhatt not be delivered.
Though they go down even to hell, thence Jhall my hand bring
them out -, and though they climb up to heaven, thence will 1
bring them down. And though they be hid in the top of
Carmel, I will fearch and take them out thence j and though
they hide themjelves from my eyes in the depth of the fea, there
iv ill I command theferpent, and he Jhall bite them. And if
they go into captivity before their enemies, there will I com-
mand the fword, and it Jhall kill them : and I will fet my eyes
upon them for evil, and not for good. Thefe are the words
of the prophet. And what man, on the reading of them,
if he but confiders that they were fpoken by GOD him-
felf, and does but obferve what kind of providence he
exercifes againft fmners, can without trembling, fee how
powerful an enemy he has againft him ; and how clofely
he purfues him, having fecured all the avenues, and ly-
T 2 ing
* Amos, c. ix. v. 4. *f Hofea, c. v. v, 12. f Ibid. v. 14.
Amos, c, ix, v, 1,2, 3, 4.
136 TZv Sinners Guide. Book I.
ing continually in wait to deftroy him ? what reft can a
man take that reflects upon this? what ftomach can he
have to his meat, who has the eyes of GOD red 'with in-
dignation and fury fixed upon his arm ? who has fuch a
pcrfecutor, and fuch an arm ftretched out againft him ?
for if it be fo great a misfortune to be deprived of GOD'S
favour and providence ; what muft it be to have armed
this fame Providence againft you, and to make him turn
that fword upon you, which was drawn in your defence ?
what an unhapp'-nefs muft it be, to have thofe eyes open
to your deftruction, which before watched for your fe-
curity ? to have that arm which was before ftretched out
to hold you up, extended now to caft you down ? to
have that heart, which thought of nothing for you once,
but of peace and love, have no other thoughts for you
now, but of affliction and forrow ? what a mifery is it,
that he who ought to fhade, (hield, and protect you,
mould be changed into a moth, to confume you ; and
into a lion to tear you to pieces ? how can that man
fleep fecurely, who knows that GOD all the while ftands
over him, like Jeremy's rod, to punifh and torment him ?
what means can he ufe to fruftrate the defigns of GOD ?
what arm can withftand his arm ? or what other Provi-
dence can refift his Providence ? Wbo y fays Job, hath
rcfifted kirn, and bath had peace *,
1 7. This evil, in fine, is of fuch a nature, that the
withdrawing of his fatherly providence from finners, is
one of the fevereft punifliments he either inflicts upon,
or threatens them with in this life, as he himfelf has de~
clared, in feveral places of the holy fcripture. In one
of which he fays : But my people heard not my voice ; and
Ifrael hearkened not to me-\. For which reaibn I will not
take any notice of them, as I have done before : So I
let them go according to the deftres ef their heart, they Jh all
.walk in tkeir even inventions. Their condition muft there-
fore grow every day worfe and worfe. He fays alib by
the Prophet Hcfea : Tlou haft forgotten the law of thy
GW, I alfo will forget thy children. As there is no greater
misfortune can befal a woman, than to be divorced from
her
* Job, c. ix. v. 4. f Pfalm, Ixxx. v. 12, 13.
Part II. Ch. 3; Grace of the Holy Gboft. 1 37
her hufband , nor a vine than to lie neglected and un-
pruned ; fo the greateft lofs a foul can undergo, is to
have GOD withdraw his hand from her. For, what is a
foul without GOD, but a vine without its pruner 5 a
garden without a gardiner ; a fliip without a pilot ; an
army without a general ; a commonwealth without a
ruler ; and, in fhort, a body without life ? fee here how
GOD encompafTes you on all fides, that the fear at lead
of being forfaken by him, may work upon you -, though
his providential love and concern do not move you -, for
fear and apprehenfion often influence thofe, whom fa-
vours and benefits can do no good with.
CHAP. III.
Of the fecond privilege of virtue, viz. the grace of the
Holy Gboft, beftowed upon virtuous men*
i.TT^ROM this fatherly providence, as from a fountain,
J[/ flow all the favours GOD beftows upon thofe who
ferve him, For it belongs to this Providence to fupply
them with all neceflaries for the obtaining of their end,
which is their laft perfection and happinefs, by aflifting
them in all their wants, and infufing into their fouls fuch.
virtues and habits, as are requifite for this end. Of all
which the chiefeft is the grace of the Holy Ghoft ; be-
caufe, next to this Divine Providence, it is the begin-
ning of all other heavenly gifts and privileges. It is the
garment which was firft given to the prodigal fon, upon
return to his father's houfe. And mould you afk me
what this grace is ? I anfwer, That grace, as divines de-
fine it, is a participation of the Divine Nature ; that is,
of GOD'S fanctity, purity, and greatnefs. By virtue of
which, a man rifes from the bafenefs and filth he re-
ceived from Adam, and partakes of the divine fan&ity
and beauty; diverting himfelf of himfelf, and putting on
Chrift Jefus. Holy writers explain this to us by this fa-
miliar example. When we take a piece of iron out of
the fire it fparkles and looks red, like fire itfelf, but con-
tinues
138 The Sinners Guide. Book. f.
tinues ftill to be iron, retaining the fame name and fub-
fiance it had before, though the brightnefs, heat, and
other accidents belong to fire : fo grace, which is a hea-
venly quality, infufed by GOD into the foul, transforms
man into GOD, in fuch manner as to make him in fome
meafure partake of the virtues and purity of GOD, with-
out ceafing to be man. Thus was he transformed who
faid : And I live-, now not /, but Cbrift liveth in me *.
Grace is alfo a divine and fupernatural form, by means
whereof man lives fuitably to the original and fource, he
proceeds from ; which is fupernatural and divine. And
here it is the Providence of GOD fo glorioufly exerts itfelf.
For, it being his will, that man mould have two lives,
the one natural and the other fupernatural, he has to this
end given him two forms, which are as it were two
fouls, for each life one. Hence it follows, that as all
the powers and fenfation of the natural life fpring from
the foul the natural form ; fo from grace the fupernatural
form, flow all thofe virtues and gifts of the Holy Ghoft ?
that go to the fupport of the fupernatural life. As if
one man fhould furnifh another that underftands two
trades, with two fets of tools to work at them both.
2. Grace is moreover a fpiritual drefs and ornament
for the foul, made up by the hands of the Holy Ghoft,
which renders her fo acceptable to GOD, that he adopts
her for his daughter, and takes her for his bride. And
it was in this drefs the prophet glorified, when he faid :
1 will greatly rejoice in the Lord y and with the robe of juf-
tice he hath covered me, as a bridegroom decked with a crown,
and as a bride adorned with her jewels -\ : which are the
feveral gifts of the Holy Ghoft, wherewith the foul of a
juft man is adorned and beautified by the hand of GOD.
This is the garment of divers colours J, 1 with which the
king's daughter feated at the right hand of her bride*
groom, was glorioufly arrayed. For, from grace come
the colours of the different virtues, and divine habits,
wherein their beauty confifts.
By what has been faid, we may judge what effects
grace works upon the foul it refides in. One of the
greateft
* Gala. c. ii. v. 20, f Ifaiah, c. Xvi, v. 10. J Pf. xliv.
Part II. Ch. 3 . Grace of the Holy GhoJI. 1 39
greateft is, to make it look fo lovely and fair to the eyes
of GOD, that he chufes her as has been faid, for his
daughter, his fpoufe, his temple and his habitation,
where he takes his pleafure with the children of men.
Another effect is to ftrengthen the foul by means of thofe
virtues it brings with it, which like Sampfon's * hair, at
the fame time confer both force and beauty ; (he is com-
mended for both thefe qualities in the book of Canticles,
where the angels admiring her beauty, fay : Who isjbe
that cometh forth as the morning rifing^ fair as the moon^
bright as the fun, terrible as an army fet in array? Grace
then is like a compleat fuit of armour, which fecures a
man from head to foot. It both beautifies and ftrength-
ens him in fuch a manner, that as St. Thomas fays, the
lead degree of grace fufHces to overcome all the devils,
and all forts of fin.
3. A third effect of it is, to make man fo pleafing to
GOD, and to give him fuch a power with him, that every
action deliberately performed, faving thofe that are fm-
ful, is acceptable to the deferving of eternal life. So
that not only acts of virtue, but even thofe actions that
are done in fubmiffion to the neceflities of nature, as
eating, drinking, fleeping, and the like, are grateful to
GOD, and merit fuch a favour. For, when the object
itfelf is fo agreeable and meritorious, whatever it does
that is not fin, muft be fo too.
Befides all this, grace makes man the adopted Son of
GOD, and heir to his kingdom. It caufes his name to
be written in the book of life, and gives him a claim to
the inheritance of heaven. This is the privilege our
Saviour fo highly commended to his difciples, when, ob-
ferving how pleafed they were, that the devils had obeyed
them in his name, he faid to them : Rejoice not in this,
that fpirits are fubjetJ unto you ; but rejoice in this^ that
your names are written in heaven -f. This therefore is the
greateft treafure a man can wilh for in this life.
4, To conclude; it is grace that qualifies men for all
kind of good, that makes the way to heaven fmooth
and eafy, and the yoke of Chrift light and pieafant : It
is
f Cant. vi. v. 9, St. Luke, c, x. v. 20.
140 The Sinners Guide. Book I.
is this makes men run in the paths of virtue : It is this
that cures the infirmities of nature, and makes that
cafy and light, which, whilft me was weak, weighed
her down : It is this that by means of thofe virtues
which proceed from it, reforms and ftrengthens all the
faculties of our fouls, enlightning the underftanding, in-
flaming the mind, refremwg the memory, fortifying the
free-will, moderating the concupifcible appetite, that it
may not give way to evil, and rowzing up the irafcible,
that it may not be too backward in the purfuit of good.
And becaufe all the pafllorts of nature, which refide in
thefe two inferior parts, are like fo many hills that over-
look and command the fortrefs of virtue, or as fally-
ports through which the devils enter into our fouls ; to
remedy this, grace fets a centinel at thefe places, to fe-
cure the pafiage -, and this is fome infufed virtue, fent
down from heaven, and placed there to deliver us from
thofe dangers the heat of our paflions may expofe us to.
Thus temperance, for example, fecures us againft glut-
tony ; chaftity, againft impurity ; humility, againft pride i
and fo of the reft.
But what is yet above all this, grace brings down GOD
himfelf into our fouls, that he, by his prefence, may go-
vern, defend, and conduct them to heaven. There,,- he
is, like a king upon his throne ; like a general in his
army , like a houfekeeper in his family ; like a mafter in
his fchool -, and like a Ihepherd amidft his flock -, exerci-
fing, in a fpiritual manner, all their feveral offices. If
therefore fo precious a pearl as this is, which brings in
fuch vaft treafures, be the infeparable portion of virtue,
can any man refufe to imitate the direction of the wife
merchant in the gofpel *, who gave all he had for the
purchafe of this jewel?
CHAP.
St. Matt. c. xiii. r. 46.
Part II, Ch-4. Supernatural Light.
CHAP. IV.
the third privilege of virtue-, viz. Supernatural light
and knowlede.
third privilege of virtue is a particular light
JL and wifdom GOD grants the juft j which, like all
the reft, comes from that grace we have fpoken of.
For as it is the bufmefs of grace, to cure nature and to
heal the infirmities occafioned by fin in the appetite and
will j fo it enlightens the uriderftanding, which was no
lefs obfcured by fin. To the end that man through
the one may know his duty ; and by the help of the
other, may put it in execution. It is on this account
St. Gregory fays in his morals , that, " As man's not
knowing his duty is a punimment for his fins, fo is his
not being able to perform it, when he does know it. f"
For the fame reafon the Pfalmift fo often repeats : The
Lord is my light^ againft ignorance : The Lord is my fal-
'vation^ againft the want of power. By the one we are
taught what we are to defire, and we are enabled by the
other, to bring our defires about ; but they both depend
on grace. And therefore, befides the habits of faith
and of infufed wifdom, which inftrufb us in what we are
to believe, and what we are to do, there are added the
gifts of the Holy Ghoft ; whereof four belong to the
underftanding; which are, that of wifdom, to give us
the knowledge of the fublimeft things ; that of know-
ledge, for thole things that are lower ; that of under-
Handing to dive into the divine myfteries, and fee how
beautiful they are, and how confonant to one another;
and that of counfel, to direct us how to behave ourfelves,
amidft the difficulties, fo frequent to be met with in this
life.
All thefe rays of the divine light are reflected upon us
by grace, which in the holy fcripture, is called an unc-
tion, or anointing ; but as this uncYion, fays St. John,
teacheth you in all things J. For as oil, above all other
U liquid
t L 'Xxv. c. 9. J Ep. i. c.ii. v.2;.
142 *Tbe. Sinners Guide. Book I.
liquid things, is good both for the nou'rifhing of lignt
and for the curing of wounds, fo this divine unction
performs both , curing the wounds of our will and en-
lightning the darkneis of our underftanding. This is
the oil, more precious than any balfam, which holy
David gloried in when he faid * : 5T0, Lord^ haft
anointed my head with oil. It is plain he fpeaks not here
of a corporeal head, or of material oil , but of a fpiritual
head which is the nobleft part of our fouls, and accord-
ing to Didymus upon this place, the feat of the under-
ftanding ; and of the fpiritual oil, which is the light of
the Holy Ghoft that feeds this lamp and keeps it in-.
This holy King was fenfible of the light this oil gave, as
he himfelf confeffes in thefe words : The uncertain and
hidden things of thy ivifdom thou haft made manifeft to me -j~ .
2. Another reafon is, that fmce it is grace makes a
man virtuous ; and fmce it cannot do this without dif-
pofing him to a forrow for his paft life ; to a horror of
fin ; to a love of GOD ; to a defire of heavenly things,
and to a contempt of the earthly , the will can never be
excited to fuch affections unlefs the underftanding receive
a fufficient light and knowledge to produce them. For
the v/ill is a blind faculty, altogether unfit to act unlefs
the underftanding go before, and inform it what is good
or bad ; that fo it may accordingly fix or withdraw its
affection. St. Thomas to this purpofe fays J, That the
knowledge of GOD'S goodnefs and beauty increafes in the
fouls of the juft, proportionably to the love they have
for him. So that if the one advance an hundred degrees,
the other will advance as many ; beeaufe he that loves
much, muft know a great many qualities in the thing he
loves, which make it deferve his love : and fo on the
contrary. What we fay of the love of GOD, is alfo to
be underftood of fear, of hope, and of the horror of fin ;
which he can never have above all things, if he does not
know that it is fo great an evil, as to deferve fuch hatred.
For as the Holy Ghoft requires all thefe good affections
fhould be in the foul of a juft man ; he expects there
ftiould be caufe to occafion and produce them, even as
when
*Pfe!m, xxii. v.5 -f Pfalm,!. v.8. J S.Th, ii, q.2.ar.4.
Part II. Ch. 4. Supernatural Light. 143
when he defigned to work different effects upon the
earth, he appointed there Ihould be different caufes and
influences in the heavens.
3. Moreover, fmce as we have faid before, grace makes
GOD dwell in the foul of a juft man, and GOD, according
to St. John *, is a light which enlighteneth every man that-
cometh into this world ; it is as certain the purer and
cleaner he finds this habitation, the rays of his divine
light will mine the brighter upon it; as a glafs, the
clearer it is, the brighter and the flronger it reflects the
fun. St. Auguftin therefore calls GOD -f, The wifdom of
a purified foul : for enlightening the foul, which is infuch
a ftate with the rays of his light, and inftructing it in
what is neceffary to its falvation. And what wonder
that GOD mould do this for man, fmce it is in fome
manner what he does for other creatures ? for they, by
a certain natural inftinct know all thofe that are neceffary
for the confervation of their being. Who has taught
the fheep among fo many different plants to avoid thofe
which are hurtful to them, and to browfe upon thofe
which are not ? from whom has it learned what creature
is its enemy, and what its friend, and by this means to
run from the wolf, and to follow the maftiff? Is it not
from GOD ? now, if GOD thus inftructs the brutes for
the prefervation of their natural life, how much more
reafon have we to think he will enlighten the juft with
fuch a knowledge, as mail be necelTary to the maintain-
ing of their fpiritual life ? confidering that man (lands
in no lefs need of thofe things that are above his nature
than brutes do of fuch as are fuitable to theirs. And if
the Divine Providence has been fo careful in providing
of what regards only nature, how much more folicitous
will it be in furnimino; us with fuch things as regard
grace, which are infinitely more excellent ; but at the
lame time, far above the reach and power of man.
4. This example teaches us not only that there is fuch
a knowledge, but what a kind of knowledge it is :
which confifts not fo much in the fpeculation as in the
practice ; fmce it is given us more for the directing of
U 2 our
* St. John, c. i, v. 9. f Lib > " de Lib ' Artit -
144 7& Sinners Guide. Book. I.
our' actions than for the improving of our underftand-
ing ; and is rather to inftruct us how to perform all we
do virtuoufly, than how to difcourfe learnedly. For this
reafon it flops not at the underftanding, as that know-
ledge we acquire in the fchools does, but communicates,
itfelf to the will and makes it ready in the performance
of whatever this knowledge inclines it to. This is the
property of the infpirations of the Holy Ghoft, who.
like an accomplilhed mafter perfectly inftructs thofe
under his care in all that is requifite for them to know.
And therefore the fpoufe in the Canticles fays ( i ) : Mp
fcul melted when he fpoke. Thus we may fee what diffe-
rence there is ' betwixt this and human learning. For
whereas the one does nothing elfe but increafe the un-
derftanding ; the other moreover governs and excites
the will; and by its virtue fearches into all the receffes
of our foul-, doing all that is neceffary for the reforma-
tion of each in particular. Whereupon the apoftle fays :
The word of God is living and ejfeffual, and more piercing
than any two edged fword (2). Becaufe it feparates the
fenfual part of a man from the fpiritual, cutting afunder
thofe unhappy knots, which generally tie the flem and
the fpirit together, when the fpirit, clofely contracted
with the wicked flem becomes one with it ? it is the
force and efficacy of the word of GOD that breaks this
knot, and makes man follow, flot the dictates, of the
fiefh, but of the fpirit.
SECT, I.
^ 5. This is one of the chief effects of grace, and a par-
ticular privilege of virtuous men in this life. But, be-
caufe carnal and fenfual men perhaps, can neither un-
derftand,. nor will fo readily believe this truth , I will
make it plainly appear to them, by feveral paflages both
of the Old and New Teftament. In the New our Sa-
viour fays (3) : The Holy Qhoft, whom the Father will fend-
in my name, he will teach you all things? and bring all things
t-a
(i)C%nt. v. V. 6. (2) Heb. c. iv. v, 12. (3) St. John,
c, Xiv. v. 26.
Part 1 1. Ch. 4 Supernatural Light. 14 ^
to ycur mind, what fo ever I Jhall have faid to you. He tells
us in another place ( i ) : // is written in the prophets, and
they Jball all be taught of God. Every one that hath heard of
the Father ; and hath learned, cometh unto me (2). He has
told us in like manner by his prophet Jeremy (3) : / w ///
give my law in their bowels, and write it in their hearts.
And they Jhall teach no more every man his brother, faying,
know the Lord, for all Jhall know me. In the Prophet
Ifaiah, the Lord fpeaking of the profperity of his church,
ufes thefe words : O poor little one, toffed with tempejt and
without comfort ; behold, I will lay thy ftones in order, and
will lay thy foundations with faphires. And I will make thy
bulwarks ofjafper, and thy gates of graven ft ones , and all thy
borders of lovely Jtones. All thy children Jhall be taught of
the Lord (4). He repeats the fame again elfewhere by the
fame prophet (5) : / am the Lord thy God which teachetb
thee profitable things, that govern thee in the way that thoit
walkeft. By thefe words are underftood two forts of know-
ledge ; that of faints, and that of wife men. It is that of
faints which Solomon fpeaks of when he fays (6) : 'The
knowledge of the holy is prudence. For bare knowledge
does but teach us to know ; but prudence inftructs us
how to act by what we know ; and this is the knowledge-
of holy men.
6. Befides, how often fhall we find this very fame
wifdom promifed to the juft in David's pfalms. In one
of them he fays (7) : The mouth of the juft Jhall meditate
wifdom -, and his tongue Jhall fpeak judgment. GOD, in
another makes the good man this promife(S): / will
give thee underftanding, aud I will inftrutt thee in this way,
in which thoujhalt go. In another, as if it were a bufmefs
of the greateft confequence, the Prophet puts the quef-
tion, faying (9) : Who is the man that feareth the Lord-,
he hath appointed him a law in the way he hath chofen.
And in the fame pfalm we have thefe words : The faha-
tion
(i) St. John, c. vi. v. 45. (2) Ifaiah, c. liv. v. 13. (3) Ibid.
C.xxxi. v. 33, 34. (4) Ibid. c. liv. v. 1 1, 12, 13. (5) Ibid.
c. Ixviii. v. 17. (6) Prov. ix. v. jo. (7) Pfalm xxxvi. v. 30*
(8) Pfalm xxxi. v. 8. (9) Pfalm xxiv. v. 12.
146 The Sinners Guide. Book I.
tion of tie juft is of the Lord ; which St. Jerom renders
thus : The Lord dif covers his fecrets to thofe that fear him,
find he will Jhew them his covenant. That is, his holy
laws are made known to them. This knowledge is a
great light to the underftanding ; a delicious food to the
will, and the greateft pleafure man can enjoy. The fame
prophet calls it, a pafture in which GOD fed him , a wa-
ter with which he refrefhed his foulj and a table (i),
upon which were placed fuch meats, as might ftrengthen
him againft all the power of his enemies. For which
reafon the fame prophet, fo frequently begs for this in-
ward light, and for inward inftructions, in that divine
pfalm, which begins: Eleffed are the undefiled (2). To
this end he fays in another place : Lord I am thy fer*
want, give me under/landing that I may know thy tcjlimonies.
&i another place : Open thou my eyes, Lor^ and I will
confider the wondrous things of thy law -, and again : Give
me imderjlanding, and I Jha'U fearch thy law ; and I will
keep it with my whole heart. This is, in fine, the petition
he fo often makes in this pfalm. Nor would he have
clone it with fuch earneftnefs, had he not been very well
acquainted with its efficacy, and with the manner of
GOD'S communicating the fame.
7. All this being undeniably true, what greater ho-
nour can a man receive than to have fuch a mailer, and
ftich a fchool to go to -, where the Lord himfelf teaches
his elect this heavenly wifdom ? if, as St. Jerome fays,
men, in former times went as far as Rome, from the very
remoteft parts of France and Spain to fee I. ivy, a man
fo renowned for his eloquence (3). And if Apollonius,
who had the falfe reputation of one of the wife men of
his age, went to Mount Caucafus and rambled the
greateft part of the world to fee Hiarchas fitting amongft
few fcholars upon a golden throne, difputing with
them upon the motions of the heavens, and of the pla-
nets , what mould men do to hear GOD, feated on the
throne of their hearts, not to teach them how the hea-
vens move, but how they themfelves may move thither.
8. And
,(i) Pfalmxxii. v. 5. (2)Pfalm, cxviii. v. 125^ v. 18,
~" v - 34- (3) p- cxx - ad Paulin..
Part II. Ch . 4. Supernatural Light.
8. And that you may not look upon this doctrine as
contemptible, hear the prophet's commendations of it :
/ have underftood more than all my teachers \ becaufe thy
teftimonies are my meditation. 1 have had undcrftanding
above ancients -, becaufe 1 have fought continually thy coin-
mandments (i~). Nay the Lord promifes more than, all
this by his prophet Ifaiah, to thofe that ferve him : The
Lord, fays he, will give thee reft continually, and will fill
thy foul with brightness, and deliver thy bones, and thou
(halt be like a watered garden, and like a fountain of waters^
tuhofe waters Jhould not fail (2). What brightnefs is this
wherewith GOD fills the fouls of his fervams, but the
knowledge he gives of things neceiTary to their falva-
tion ? for, it is he that (hews them, how beautiful virtue
is, and how deformed vice. He it is that tells them how
vain a thing the world is ; that informs them of the
worth of grace; the greatnefs of eternal glory; the fweet-
nefs of thofe confolations which the Holy Ghofb bellows,
the goodnefs of GOD, the malice of the devil, the fhort-
nefs of life, and the general miflake of moft men. GOD,
as the fame prophet obferves, by virtue of this know-
ledge, make his fervants dwell on high, That they foall
fee the king in his beauty, they Jhall fee the land afar off (3).
Therefore the things of this world are of fb little value with
them, becaufe befides their being really fo, they fee them
only at a diftance : but as to the riches of the other
world, they prize them at what they are worth, as hav-
ing a very near view of them. The wicked, on the
contrary, having a diftant profpect of heavenly things,
and {landing fo clofe by the earthly, undervalue thofe and
over-rate thefe. f his it is preferves fuch perfons as per-
fake of this heavenly gift, from being either puffed up
with profperity, or caft down by adverfity ; for they, by
the help of this life, fee how little what the world can
give them, is in comparifon of what they have from
GOD. And therefore Solomon fays, A holy man continueth
inwifdomas the fun-, but a fool is changed as the moon (4),
Upon which words St. Ambrofe fays : " That as for the
wife
(i) Pfalm cxviii. v. 99, 100. (2) Ifaiah, c. Iviii. v. n,
(3) Ibid, c. xxxiii. v, 17. (4) Ecclus. c, xxvii. v. 12. ,
148 'The Sinners Guide. feook I.
wife man, neither can fear move him, nor power change
him : amidft his profperity he is never proud : nor me-
lancholy in the midft of troubles (i), becaufe virtue,
ftrength and courage are the perpetual attendants of
v/ifdom. Such a man's foul is always in an even temper,
no change makes him either greater or lefs, nor is he to
be carried away by the winds of new doclrine ? but
remains iVeady in Jefus Chrift ; immoveable in his cha-
rity ; and unmaken in his faith.
9. Nor are we to wonder at the force of this wifdom,
fince it is not earthly, but heavenly ; which does not
puff up, but edify; which does not only enlighten the
underftanding by its fpeculation, but inflames the will
with its heat. Thus wonderfully was St. Auguftin(2)
touched and moved, that, as is written of him, he never
heard the pfalms and hymns of the church fung but he
wept. The words entering in at his ears, funk down to
the very bottom of his heart, whilft the warmth of his
devotion fpread the truth of them throughout his whole
foul. This made him break out into tears, and accord-
ing to his own confeffion, gave him a great deal of joy
and comfort. O bleffed tears ! O divine fchool ! O
happy wifdom that bears fuch fruit as this ! is there any
thing in the world to be compared with this wifdom ?
Job fays : The fineft gold Jhall not pur chafe zY, neither Jhall
fil'ver be weighed in exchange for it. It Jhall not be compared
with the died colours of India, or with the moft precious
ftone fardonyx cr the faphire. High and eminent things Jhall
not be mentioned in comparifon of it ; but wifdom is drawn
cut of fecret places^ &c. ($). After all thefe commendations,
the holy man concludes : Behold the fear of the Lord that
is wifdom , and to depart from evil is under/landing.
10. This is is one of the greateft rewards that can be
offered to excite you to follow virtue. And Solomon
makes this propofal to encourage men to a good life (4) :
My fon, if thou wilt receive my words and wilt hide my com -
vnandments with thee, then Jhalt thou under/land the fear of
Ibe Lord, and Jhalt find the knowledge of God. Because the
Lord
(l) Epift. L. ii. Ep. vii. (2) Conf. i. ix. v. 24 (3) Job,
c. xxviii. v. 15, 1 6, &c. v, 28. (4) Prov. c, ix, v. 5, 6.
Part II. Ch. 4. Supernatural Light 149
Lord giveth wifdom ; out of his mouth cometh prudence and
knowledge. This wifdom does not always continue in the
fame degree, but receives a daily increafe of light and
knowledge, as the fame wife man has hinted to us(i):
'The path of the juft, fays he, is as a Jhining light goetb
forwards and increafeth ever to perfect day : the day of this
bleffed eternity, wherein we fhall receive the divine in-
fpirations, I will not fay with Job's friends, by Health (2) ;
but mail have a full fight and knowledge of GOD himfelf.
1 1. Of this true wifdom the children of light partake j
whilft the wicked, on the contrary, live in fuch igno-
rance, that like the Egyptian darknefs, they may feel it
with their hands. We have a lively figure of the one,
in the land of JefTen, where the Ifraelites lived, which
always enjoyed the light j and of the other, in the land
of Egypt (3), which was quite covered over with dark-
nefs ; a true emblem of that horrible blindnefs in which
the wicked live, as they themfelves acknowledge in
Ifaiah, when they fay (4) : We looked for light, and behold
darknefs \ brightnefs, and we have walked in the dark. We
have groped for the wall, and like the blind we have groped as if
we had no eyes : we have ftumblcd at noon-day, as in dark-
nefs, we are in dark places as dead men. What greater
blindnefs than that which the wicked fall into every ftep
they take ? what greater Windnefs than for a man to
fell the folid joys of heaven for the vanities of the world ?
what greater blindnefs than for a man not to be afraid of
hell ; not to feek after heaven ; not to have a horror of
fin, nor to think of the laft judgment , not to regard
either the threats or promifes which GOD has made ; not
to be afraid of death, which may every moment fur-
prize him; not to prepare himfelf for the making up of
his accounts ; not to fee how fhort and momentary his de-
lights are here ; whilft the torments that mall follow them,
are to laft for Ever ? T'key have not known nor underftood y
fays the Royal Prophet (5), but walk on Jltll in darknefs ;
X fron
(l) Prov. c.iv. v. 18. (2) Job, c. iv. v. 12. (3) Exod.
c. x. v. 22, 23. (4) Ifa. c.lix. .9, 10. (5) Pf - lxxxi '
150 The Sinners Guide. Book L
from an inward darknefs to an outward one , from the
darknefs of this life to that of the next.
12. I lhall conclude this chapter with a word or two
of advice ; which is, that notwithftanding the truth of
all I have faid upon this matter-, a man, how juft fo-
ever he is, mould not upon this account,, withdraw him-
felf from the humble fubmifiion he owes to the opinion,
and counfel of thofe above him, efpecially of fuch as are
looked upon as the doctors of the church. For was
ever any man more enlightened than St. Paul or Mofes,
who talked with GOD face to face ? and yet one of them
goes to Jerufalem *, to confer with the apoftles upon the
gofpel he had learned in the third heaven : and the other
refufes not the advice of Jethro -j- his father- tn-law, tho r
a heathen. The reafon is, becaufe the inward helps of
grace do not exclude the outward afliftance of the
church ; fince the Divine Providence has been pleafed
to allow them both to fupply our weaknefs, which (lands
much in need of them. As therefore the outward heat
of the air maintains the inward natural heat ; and as na-
ture, after all its care to procure health of every particu-
lar, is affifted with fuch medicines, as have been created
for this end j fo is the light and doctrine of the church
a help to the inward lights and- afliftances of grace ; and
whofoever refufes with humility to fubmit to the autho-
rity of the one, is to be judged unworthy to receive the
favours and helps of the other.
CHAP. V.
Of the fourth privilege of virtue, viz. We confolatiom
'which good men receive from the Holy Ghojl.
i.T Might here very well, after having fpoken of the
A light of the Holy Ghoft, which enlightens the
darknefs of our underftandings, reckon charity, and the
love of GOD, with which our wills are inflamed, for the
fourth
* Galat. c. xii. v. I, 2. t Exod, c.
Part II, Ch. 5. Confolatiom of tie Holy Ghoft. 15 1
fourth privilege of virtue ; efpecially as the apoflle
accounts it the firft fruit of the Holy Ghoft. But our
defign at prefent, being not fo much to treat of virtue
itfelf, as of the favours granted to it ; and charity being
not only a virtue, but of all virtues the nobleft, we (hall
forbear to treat of it here , not but that we might fpeak
of it in this place , though not as a virtue, yet as of a
gift which GOD beftows upon the virtuous, inflaming
their wills in an unfpeakable manner, and making them
4ove GOD above all things. The 1 more perfect this vir-
tue grows, the pleafanter it becomes -, fo that we may
therefore look upon it as the fruit and reward, not only
of other virtues, but of itfelf too. But not to be thought
ambitious of fpeaking too much in commendation of this
virtue, which gives us fo many other occafions of fpeak-
ing in its favour ; I will aflign the fourth place to the
joy and comfort of the Holy Ghoft ; it being the natura-i
property of charity itfelf, and one of the chief fruits of
this fame fpirit, as St. Paul tells us.
2. This privilege is a branch of the former; becaufe,
as we have faid before, this light, with which GOD en-
lightens his fervants, does not ftop at the underftanding,
tut defcends into the will, and there darts out the ray*
of its brightnefs, with which it entertains them, and
gives them a wonderful delight in GOD. So that from
this fpiritual light comes the fpiritual joy we fpeak of, as
the material light produces the heat we perceive by our
fenfes. This gave the royal prophet occafion to fay * :
Light is rifen to the juft> and joy to the right of heart. We
have handled this fubjecl: elfewhere, yet we may venture
to fpeak of it again, without any fear of repeating what
we faid before.
3. For the better purfuing the defign of this book, we
rnuft firft explain the greatnefs of this joy ; becaufe the
knowing of this, will go a great way towards making
men in love with virtue. We are every one of us to
know, that as all kinds of miferies are included in vice,
fo are all kinds of delights in virtue, even thofe which
the wicked complain it has not. For which reafon, man
X ^ being
* Pfalm xcvi. v. 1 1 .
152 The Sinners Guide. Book I.
being naturally a friend to pleafure ; thefe perfons tell
us, by their actions at leaft, if not by word of mouth y
that they had rather enjoy what pleafes them, though at
the expence of their falvation, than not fatisfy their fenfuat
defires, though hell is to follow the contenting of them.
Lactantius writing upon this fubjeft, fays : " That men
are frighted into a flight from virtue, and charmed into
a purfuit of vice, becaufe virtue has no kind of fenfible
pleafure attending it* ". This being the rife of fo many
misfortunes, he who {hall difabufe men of this miftake,
and {how them plainly, that the way of virtue is much
more pleafant than that of vice, muft certainly be very
ferviceable to mankind in general. My defign therefore
is, to prove this to them by unqueftionable authorities,
drawn particularly from the holy fcripture , the beft
proof we can bring for matters of this nature ; fmce
heaven and earth fhall pafs away, but the words of GOD
fhall not f.
4. Tell me now, blind and deluded man ! if the way
to heaven be fo rough and fo unpleafant as you may-
imagine it is i what means the Prophet David, when he
fays, how great is the multitude of thy fweetnefs, O Lord y
which thou haft hidden for them that fear thee J ! here he
lets us fee what delights the virtuous enjoy, and why they
are unknown to the wicked, becaufe GOD hides them
from fuch. What likewife do thefe words of the fame
prophet fignify , My fouljhall rejoice in the Lord* and jh all
be delighted in his falvation. All my bones^ that is, all the
powers of my foul, Jhall fay, Lord, who is like to thee ?
This is to teach us, that the comfort the juft have is fo
great, that notwithftanding it is immediately received by
the fpirit, it rebounds in fuch a manner upon the flefh,
that though its chief delight is in carnal things, yet by
the communication of the fpirit, it is pleafed with the
fpiritual, and places its fatisfaftion in GOD, and that with
fuch tranfports of joy, that all the bones of the body
being ravifhed with this fweetnefs, men are forced to cry
out, Who is like to thee Lord ? what pleafures are to
be
* L. ii. deFalfa. Relic, c. I. f St. Mark, c. xiii, v, 31,
J Pfalmxxx. v.xx. Pfalm xxxiv, v 9, 10.
Part II. Ch. 5. Confolatlons of the Holy Ghofl. 153
be compared with what we enjoy in thee ? what con-
tent ? what love, what peace, what delight can any
creature give us, like what we receive from thee ? what
is it again the lame prophet means by his faying, The-
voice of rejoicing and of fahation is in the tabernacles of the
juft * ? but to tell us, that true peace and pleafure are
no where to be met with, but in the dwelling of the
juft. He fays in another place, Let the juft feaft and
rejoice before GOD, and be delighted ivith gladness -f.
And this to {hew us, what fpiritual feafts GOD often
makes for the entertainment of his elect, by giving them
a tafte of heavenly things, for the refreshment of their
louls.
5. It is at thefe divine banquets they drink that deli-
cious wine, the fame prophet fo highly commends : They
Jhall be inebriated, fays he, Lord-, with the plenty of thy
houfe , and then fcall make them drink of the torrent of thy
pleafure J. Could the prophet have ufed more expreflive
words, to mew how thefe delights even force men to a
hearty love of GOD ? for, as one that has drank a great
deal of wine, lofes the ufe of his fenfes, and is, in that
point like a dead man j fo he that has once drank of this
celeftial liquor: dies to the world, and to the irregular
defires of what is in it.
6. We read again : Eleffed is the people that knew etb ju-
bilation . Others would perhaps have faid, happy they
who roll in riches, who are incloled with ftrong walls, and
have their foldiers to defend them ! but Holy David,
who had a good mare of thefe things, terms him only
happy, who by experience, knows what it is to rejoice
in GOD, and that not with an ordinary joy, but with
fuch a one as deferves the name of Jubilation || : which
according to St.. Gregory, is a joy of the fpirit, we can-,
neither exprefs by words, nor difcover by outward figns,
and actions. Happy they who have made fuch an ad-
vance in the love of GOD, as to experience this jubila-
tion. It is a knowledge which neither Plato with all his
wifdom, nor Demofthenes with his charming eloquence,
could
* Pfalm cxvii. v. 15. f Pfalm Ixvii. v. 4. J Pfalm,
xxxv. v.9. Pfalm Ixxxviii. v. 16. || L xxiv. Moral. 0.3.
154 *The Sinners Guide. Book I.
could ever arrive to. For GOD refides in none, but the
pure and humble heart. If then GOD be the author of
this joy, how great muft it be of courfe, fmce the com-
forts that come from him, are equally proportioned to
himfelf, as are the punimments he inflicts ? if then he
puniflies with fo much rigor, with what fweet delights
muft he fill the fouls of thofe that love him ? if his arms
is fo heavy when he holds it out to chaftife, how light
muft it be when ftretched out to carefs ? for he is gene-
rally more wonderful in his works of mercy, than he
is in thofe of juftice.
j. What cellar of rich wine is that which the fpoufe
in the Canticles *, boafts of her being carried into by
her beloved, and of being filled there with charity and
love ; what noble banquet is that which the fame fpoufe
invites us to ? Eat friends, drink and be inebriated my
dearly beloved f. We look upon a man to be drunk,
when having had more wine than his natural heat can
digeft , the vapors fly up into his head, and rendering
him incapable of governing himfelf, force him to follow
the impreflions they make upon his imagination. If
this be fo, what condition muft a foul be in, that has
drank fo much of this heavenly wine, and is fo full of
GOD and of his love, as to be overcharged with an excefs
of delights and pleafures, and to be made unable with
all its force, to bear up under fuch a weight of happi-
nefs ? fo it is written of St. Ephrem, that he was very
often fo over- powered with the ftrength of the wine of
this divine fweetnefs, that his body not being able to
iupport thefe delights, he was forced to cry out ; Retire
from me a little O Lord, becaufe my body is too weak to
tndure the force of thy fweetnefs any longer J.
8. O unfpeakable goodnefs ? O immenfe fweetnefs of
this fovereign Lord ! who communicates himfelf with
fuch profufion to his creatures, that their bodies are too
weak, and their hearts too narrow to endure and contain
the ftrength and fulnefs of fuch charms ! It is by this
celeftial wine the powers of the foul are lulled afleep :
it
* Cant. c. i. v. 3. -f Cant, c. v. v, i. J St, John,
Clim. deg. j 9.
Part IL Ch. 5. Confolations of the Holy Ghojl. 155-
it is this that gives them a gentle (lumber of peace and
life : it is this that raifes the foul above herfelf : it is by
the virtue of this fhe knows and loves, and enjoys fuch
pleafures, as are far above the ftrength of her natural
faculties. Hence it follows, that as water over a fire,
when it has arrived to a certain degree of heat, forgetful
as it were of its own quality, which is to be heavy, and
confequently to tend downwards, mounts upwards, bor-^
rowing the natural lightnefs of fire, which gives it this
extraordinary motion , fo the foul warned with- this hea-
venly fire, lifts herfelf up above herfeif, and endeavour-
ing to fly from earth to heaven, from whence this flame
was darted, is tranfported with the defire of enjoying
GOD ; runs after him with all the fpeed fhe can-, to em-
brace him, and ftretches out her hands to catch at him?
whom (he fo paflionately loves. But if me can neither
overtake him, nor cool the heat of her flames, fhe pines
and languifhes under the lofs of her with ; and all the
comfort fhe has, is to fend up her amorous fighs to hea-
ven, crying out with the fpoufe in the Canticles, 'Tell my
beloved that I languijb with love *. Holy writers informs
us, that thefe languifhings proceed from the oppofition the
foul meets with in the effecting of her defires. Where-
upon one of them fays, be not difcouraged O amorous
foul ; for Thyficknefs is not to death y but for the glory of GOD,
that the Son of GOD may be glorified by it ~f . But what
tongue can exprefs the charms and pleafures thefe happy
lovers enjoy, upon Solomon's flately bride-bed, Which
was made of the wood of Libanus, the pillars- thereof he
made of fifoer, and the feat of gold J ? Here it is the Spi-
ritual marriage-feaft is kept. It is called a bed, for its
being a place of reft and love, and where they enjoy fuch
pleafures, that as St. John lays in his Revelation, no
man can conceive how great they are, but he that has
experienced them. Though the knowledge of thefe
things be hid from us, we may neverthelefs frame to
ourfelves fome idea of them. For if a man does but
eonfider what an excefs of love the Son of GOD has
ftiowa
* Cant. c. ii. v. 5. f St, John, c, xi, v. 4. J Cant
c, iii. v. 9. io.
156 We Sinners Guide. Book I.
fhown for him, in differing fuch unheard of injuries and
torments for his fake ; he cannot wonder at what we now
fay, fmce it is but little when compared to this. What
will he not do for the juft, who has undergone fo much
for fmners ? how will he carefs and make much of his
friends, who has endured fuch pains, as well for his
enemies, as for them ? we have a token of this in the
book of Canticles, where the heavenly bridegroom (hews
fuch a paffionate tendernefs to his bride, which is the
church, and every particular perfon in the ftate of grace.
Such amorous difcourle pafies there between them, that
no other eloquence or love can exprefs the like.
9. We may alfo conjecture at it from the juft them-
felves, GOD'S true friends -, for if you look into the hearts
of thofe perfons, you will find their greateft concern and
defire, and the perpetual employment of their thoughts
is the fervice of GOD, and the putting themfelves into a
condition of doing fomething for him, who has done, and
who continues every day to do fo much for them, treat-
ing them with fuch fweetnefs and love. If therefore
man of himfelf fo unfaithful, and fo unable to do any
good, can neverthelefs be fo faithful to GOD ; what is
there that GOD will not do for him ? GOD who is infinite
in his fidelity and love. If it is the property of a good
man, as the Pfalmift fays * : With the holy, tbou wilt be
holy ; and with the innocent man^ thou wilt be innocent , and
if man can arrive to fuch a degree of goodnefs, as we
have faid he can, how far will the goodnefs of GOD
reach ? if GOD mould vye with juft men upon this point,
how much will he outdo them in this glorious ftrife. If
therefore a good man is willing to do fo much to make
himfelf pleafing to GOD ; what will not GOD do in re-
turn to comfort and pleale him ? he will do more than we
can exprefs or conceive. For this reafon, the Prophet
Ifaiah fays, The ear hath not heard^ neither hath the eye
feen, what thou Q GOD haft prepared for them that wait
for thee f. This is to be underftood, not of the goods
of glory only, but, according to St. Paul, of thofe of
grace likewife J.
10. This
* Pfalm xvii. v, 26. f Ifaiah, c, Ixiv, v. 4. J i Cor. c. ii.
J^artll. Ch. 5. Cenfofations cftbe Holy Ghoft. 157
10. This fure may fuffice to fliow us how pleafant the
way of virtue is ; and that the delights of this world are
not to be compared with what the juft enjoy : for what
companion is there betwixt light and darknefs, Chrift
and Belial ? between the pleafures of earth and thofe of
heaven ; the fatisfactions of the flefh, and thofe of the
fpirit , the delights which come from the creature, and
thofe from the creator ? it is as certain the more excellent
a thing is, the more capable it is of contenting us. What
could the prophet mean elfe, when he faid * ; Better is
a little to the juft) than great riches of the 'wicked. And in
another place -f : I have chofen to be an abjeft in the hoiife
of my God, rather than to dwell in the tabernacle of Jinners.
Thefe words of the fpoufe, in the Canticles, teach us the
fame lefTon J : 1%y breafts are better than wine , and a
little lower : We will be glad and rejoice in thec, remember-
ing thy breafts more than wine. That is to fay : we will
think of the mod delicious milk of comforts 'and ca-
refles, more fweet than wine, with which you feed your
fpiritual children at your breafts. It is as certain that
neither material wine nor material milk is meant here 5
for by thefe are underftood the pleafures of the world,
which the lewd women in the Apocalipfe , feated over
many waters, cloathedin fcarlet, and holding a golden cup
in her hand made the inhabitants of Babylon drunk
with -, thus drowning their fenfes, that they might be
carelefs of their ruin.
SECT. I.
// is particularly in prayer, that the virtuous enjoy thefe
Divine Confutations.
11. If upon farther enquiry into this matter, you
fliould afk me, where it is particularly the virtuous en-
joy thefe comforts -, GOD himfelf will anfwer the qiieftion
by the Prophet Ifaiah : <Tbe children of the Jiranger, fays
he, that adhere to the Lord, to worjhip him, and to love his
Y
*Pfalmxxxvi. v. 16,
Cant, c, i. v. 3. Ap, c. xvii.
158 The Sinners Guide. Book I.
name, to be Ms fervants : every one that keepeth the fabbath
frcm prophaning it, and that holdeth forth my covenant }
I will bring them into my holy mount, and will make them
joyful in my houfe cf prayer *. So that it is in this holy
exercife particularly, that the Lord comforts his elect, in
fuch a manner. It was upon this occafion St. Laurence
Juftinian faid, " The hearts of the juft are inflamed with
the love of their creator, whilft they are at their prayers.
It is then they are fometimes raifed above themfelves,
and imagine they are amidft the choir of angels, fmging
with them in the prefence of their GOD ; it is then they
love and moan ; it is then they praife, weep, and rejoice ;
it is then they eat and are ftill hungry , they drink with-
out being fatisfied, and endeavour with all the force that
love can give them, to transform themfelves into you,
O Lord, whom they contemplate by faith ; whom they
adore with humility, whom they defire with pafFion, and
enjoy with the utmoft heat of love -f." It is then they,
by their own experience, find thefe words of yours to be
true ; This my joy therefore is fulfilled J. This joy, like a
gentle ftream, fpreads itfelf over all the faculties of the
foul. It enlightens the underilanding ; it pleafes the
will ; it refrefhes the memory, and makes them think of
nothing but GOD, and they lovingly embrace a thing
they are unacquainted with, and which yet they have
fuch a paflion for,, that they had rather die than Jbfe it,
Thus the heart, wreftlefs with this divine fweetnefs, for
fear it mould get away, being the only object of it's
wilhes, as the patriarch Jacob did with the angel .
And thus, like St. Peter upon the mountain, it cries out,
O Lord, it is good for us to be here \\. It is here the foul
has all that amorous difcourfe, which is in the Canticles
addrefTed to her ; whilft (he on her fide fmgs thefe charm-
ing airs of love , Stay me up with flowers, compafs me
about with apples -, becaufe I languifh with love, his left hand
is under my head, and his right hand jhall embrace me ( i ).
Then it is, the foul inflamed with thefe divine heats^
defires
* Ifaiah, c. Ivi. v. 6, 7. f Traa. de Ord. in Lig. Vita;.
St. John, c. iii. v. 29. Gen. c. xxxii. v. 26. |[ St. Matt.
c. xvii. v. 4. ( i ) Cant. c. ii. v. 5, 6.
Part IT. Ch . 5. Confolatlons of tie Holy Ghojl. 159
defires nothing more than to break out of the prifon of
her body, whilft her tears are her food both day and night,
becaufe the time of her enlargement is not yet come.
Life is the trial of her patience, but the objed of her
defires is death ; and therefore me is continually ufmg
thefe words of the fpoufe : Who Jhall give thee to me for
my brother, fucking the breafts of my mother^ that 1 may
fnd thee without. and kifs thee *. It is then me is aftonifhed
at herfelf, and wonders how fuch treafures could be hid
from "her fo .long : but finding it is a happinefs which
every man is capable of enjoying, (he longs to run up
and down in the ftreets and public places, and to cry
out j fools and mad men, whether do you run ? what is
it you are in fearch of? why do you not run to the pof-
feffion of fuch a treafure as this is ? tafte and fee that
the Lord is fweet, blejfed is the man that hopeth in him -f.
When the foul has once tailed thefe fpiritual pleafures,
no carnal delights will relim with her. Company is then
a reftraint upon her, whilft (he accounts upon folitude as
a paradife ; for all her defire and comfort is to be alone
with her GOD, whom me loves. Honours and prefer-
ments are but a burden to her, and an eftate and family
a torment. She would not, for all the world, no, not
for heaven itfclf, be deprived of her comfort ; and for
this reafon, all her endeavours are to difmgage herfelf
from the world. She has but one love, and one defire :
fo that whatfoever me loves, it is for the fake of one
alone, and this one me loves in all things : fhe knows
how to cry out with the Royal Prophet : What have I O
Lord in heaven ? and befides thee what do 1 defire upon earth?
for thee my flejh and my heart hath fainted away> thou art
fhe GOD of my heart, and the GOD that is my portion for
ever J-
12. The knowledge of holy things feems no longer
obfcure to a foul in this ftate : fhe fees them now with
other eyes, and feels fuch motions and changes within
her, as are ftrong proofs of every article of faith. She
thinks the day long and tedious ; and the management
Y 2 Of
* Cant. c. viii. v. I. "f Pfam xxxiii. v. 9. J Pfaln>
Ixxii. v. 25, 26.
l6a The Sinners Guide. Book. I.
of her temporal concerns is troublefome to her, longing
till the night comes, that fhe may fpend it in the com-
pany of her GOD. She never looks upon the night as
too long , the longeft on the contrary, are thofe (he de-
fires moft. If they happen to be clear, with her eyes
caft up towards heaven, fhe admires its beauty, and the
brightnefs of the moon and ftars -, confidering them quite
differently from what fhe ufed to do and much more
chearfully. She looks upon them as fo many marks
of her creator's beauty, and fo many mirrors of his
glory -, as fo many meffengers that come to bring her
news of him ; as fo many lively draughts of his grace
and perfections, and as fo many prefents which the
bridegroom fends his bride, to indear and make her con-
ftant to him, till he himfelf fhall come and lead her by
the hand, to confummate this happy marriage for an
eternity in heaven. She looks upon the whole world as,
a book, that treats of nothing elfe but of Gop. She
regards it as a letter from her beloved, and a token of
his love. Thefe are the pleafures and delights they that
love GOD pafs the nights in. Thefe quiet the fleeps they
enjoy : for the regular motions all creatures obferve, are
like an harmonious confort to the foul, that makes her
{lumber a little, and lulls her into the gentle and foft;
fleep, of which it is faid, IJleep and my heart watcheth *.
And when her deareft fpouie perceives her thus at reft
within his arms, he takes care not to difturb her, and
gives orders that nobody prefume to wake her, faying,
/ adjure you O ye daughters of Jerufalem, by the roes and
fhe harts cf the fields , that you fir not up^ nor make the
beloved to wake till ft <e pleafe -j-.
What do you think now of fuch nights as thefe ?
which do you imagine to be more pleafant, thefe, or
thofe of worldlings, who fpend this time, lying in wait
to defile innocent virgins, to rob them of their chaftity,
and to make them lofe their honour and their fouls.
Thus they miferably expofe themfelves to the hazard of
$heir own lives, heaping UJD for. themfe\ves a treafure of
vengeance
* Cant. c. y. v. a. } Cartf. c, ii, v. 7^
Part II, Ch , 5. Confilathm of tbe Holy Ghofl. 1 6 \
vengeance againft that day, ^wherein GOD will punilb,
them according to the heinoufnefs of their crimes *,
SECT. II.
Of the comforts they enjoy who begin to ferve GOD.'
13. Perhaps you will tell me fuch extraordinary favours
as thefe, are for none but thofe who have already advanced
far in perfection and virtue. It is true, they are for
them ? but yet GOD prevents even thofe who are but
juft entered into his fervice, with all the blefTmgs of his
confolations. He feeds them at firft like children with
milk, and brings them by degrees to eat more folid meats.
You fee how the prodigal fon was entertained at his re-
turn, and welcomed home with mufic and with feaft-
ing. This is but a reprefentation of the fpiritual joy *f-
which the foul conceives, when fhe fees herfelf efcaped
out of Egypt, and freed from the captivity of Pharaoh,
from the flavery of the devil. For how can a flave when
he has got his liberty, not be glad of fuch a benefit?
what can he do lefs than invite all creatures to thank his
deliverer with him ? Let us fing to the Lord, for he is glo-
rioujly magnified ; the horfe and the rider he hath thrown into
the fea J.
14. If this were not fo, where would be that Provi-
dence, which fupplies every creature fo fully, according
to its nature, ftrength, age, and capacity ? for it is cer-
tain carnal men could never be able to enter into this
new road, and trample the world underfoot, unlefs GOD
(hewed them fuch favours. To this end his Divine Pro-
vidence takes care as foon as ever it has determined to
difengage them from the world, fo to fmooth and plain
the way, that they meet with no rubs to make them
Humble. This is admirably reprefented to us by GOD'S
leading the children of Ifrael into the land of promife,
whereof Mofes gives us this relation : When Pharaoh
had fen t out the people, the Lord led them not the way of the
land of tbe Philiflims, which is near ; thinking leaft perhaps
they
*Rora. c.ii. v. 5. -j- St. Luke, c, xv. J Exod. c, XV. v. i.
Ibid. c. xiii, v. 1 7.
1 62 *The Sinners Guide. Book I.
they would repent , if they Jhould fee 'wars arife agalnfl them,
and would return into Egypt. The fame Lord who took
fuch care to conduct the Ifraelites into the land of pro-
mile, after he had brought them out of Egypt, takes no
lefs care' at prefent to brkig thofe to heaven, whom he
is pleafed to call to this happinefs, after having made
them quit the world.
15. But I would have you to conceive, that though
fuch as have arrived to perfection in virtue, are careffed
after a particular manner ; yet GOD is fo good to young
beginners, that confidering their poverty, he helps them
forward in the new way they have undertaken, and per-
ceiving they are ftill expofed to the temptations of fin,
and have paOions to overcome , he gives them imper-
fect as they are, fo much comfort, that their joy does
not come very fhort of that they pofTefs, who are ad-
vanced much farther. This he does for no other end,
but to give them an entire victory over all their inordi-
nate appetites, to make them break off with their own
flefh , to wean them from the milk -, that is, from the
weak delights of this world, and to tie them to him with
fach ftrong bands of love, that they may never be
*.ble to break loofe. If this does not convince you,
confider what GOD has been pleafed to fignify to us by
the fcafts of the Old Teftament, where he commanded
the firft and laft day to be obferved with an equal fo-
lemnity. As for the fix days which were between them,
they were no more than the ordinary days of the week,
but thefe two they always kept with a much greater ve-
neration. What can this be but a figure of what we
are now treating ? he ordered the firft day to be kept
folemnly, as well as the laft, to give us to underftand,
that he makes ufe of thofe that ferve him in the begin-
ning of their converfion, as well as of thofe who are
come to their utmoft perfection. This he does in confi-
deration of what thefe have deferved, and of w'hat thofe
(land in need of, dealing with the one according to the
rules of his juftice, by giving them what their virtue
has deferved ; and treating the other according to the
dictates of his grace and mercy j by beftowing on them
muck
Part IL Ch. 5. Csnfotations of tie Holy Ghofl. 163
much more than they have deferved on account of their
nece/Tities.
1 6. We are never more taken with the fight of trees*
than when they are in their flourifhing condition, and
the fruit upon them is ripe. The day of betrothing,
and the wedding-day are always devoted to mirth and
jollity. Almighty GOD, upon the return of a foul to
him, betroths her to himfelf;. and when he marries her,
he is at all the charges of the wedding feaft,. which he
makes according to his eftate and ability, not according
to the deferts and quality of his fpoufe ; and to this pur-
pofe he fays * : Our fifter is little, and hath no. breafis \
and therefore (he mufl live upon anothers milk. The
bride fpeaking to her bridegroom, tells him-f-: The
young maidem have loved thee. She does not fay, the
maidens^ which are thofe fouls that have made a confide-
rable progrefs in virtue ; but thofe who are not of fo
ripe an age ; that is, fuch as have but juft opened their
eyes to this new light. Thefe, fays me, have an ardent
love for thee. For young lovers do ufually exprefs their
paffion with the greateft force and heat. This is what
St. Thomas tells us in one of his Opufcula; where,
amongft feveral other reafons, he alledges this,, that the
newnefs of the ftate, of the love, of the light, and of
the knowledge of divine things, difcovers thofe beauties;
to them which they never perceived before ;. filling them
with a great deal of admiration, giving them at the fame
time a particular delight, and teaching them what re-
turns they are to make him, who has fo kindly reftored
them their fight, after they had been fo long blindfolded
and in the dark. When a man firft comes into any great
town or noble place, he walks up and down, for fome
time, and is pleated with what he fees ; but having fatif-
fied his curiofity with the frequent fight, he is lefs taken
with it than before, nor does he admire it fo mucrt.
Thus flands the cafe with thofe who firft come into, this
new country of grace, for they are furprized to find
fuch wonderful things. k So that it is not to be admired,
that young beginners in devotion mould feel more fer-
vour
* Cant, c, viii. v, 8, f Nd. c. i. v. 2*
'164 52* Sinners Guide. Book L
vour in their fouls than old practitioners ; for the hew-
nefs of the light, and of their underftanding divine myf-
teries, caufes a greater commotion in them. This, as
St. Bernard remarks *j-, is the reafons why the prodigal
fon's elder brother was not in the wrong, when he com-
plained to his father, and told him , that for liis fo many
years fervice, without ever difobeying the leaft of his
commahds, he had never mewed him fo much favour as
he had done this extravagant lewd foil of his, at his re-
turn home. Thus new love like new wine, ferments at
firft, and a"s water over a fire, boils up as foon as it feels
the heat it never felt before. The flame, after thefe
firft fallies, grows more ftrong and equal, though in the
beginning it is more violent and impetuous.
17. GOD entertains thofe that enter anew into his
houle, with a great deal of kindrtefs and love. He bears
all their charges at firft, and makes every thing feem
light and eafy. He deals with them as (hop-keepers do
with their cuftomers, who give famples of their wares
gratis, but will have their full price for what they fell.
The affection we mew little children, is ufnally more ten-
der, though perhaps not greater than what we (hew thofe
who are of riper years. We carry thofe up and down
in our arms, but let thefe go by themfelves ; and whilft
thefe are labouring and toiling, we lay thofe to deep, and
let them take their reft, without giving them the trou-
ble of afking for their meat, we feed them ourfelves,
and put their victuals into their very mouths.
It is this kind reception new beginners find with GOD$
and the manifeft favours he mews them, which occafion
that fpiritual joy and comfort the Royal Prophet fpeaks
of, Fill up plentifully the ftreaihs thereof; Multiply its fruit s^
it Jhall fpring up and rejoice in its Jhowers J. Now, what
is this plant, and what thefe drops, but the dew of the
Divine grace, with which GOD waters thefe fpiritual
young plants, which he has lately dug up from amoriglt
the wild brambles of the world, and fet in his own gar-
den? thefe are the plants which the prophet means,
when he fays, They Jhall rejoice in its flowers %. This mows
how
t Serai, xiv. in Cantic. J Pfalm Ixiv. v, 1 1 Ibid.
Part II. Ch. 5. Cohfolations of the Holy Ghofl. 1 65
how great the joy of fuch perfons is, at their firft re-
ceiving of their new vifit. Nor are you to think, that
becaufe thefe favours are called but drops, they have no
more in them than their name feems to promife ; for as
St. Auguftin fays, he that drinks of the River of Para-
dife, one drop of which is more than all the ocean, is
fure, though he drink but one fingle drop, it will quench
his thirft for ever.
1 8. If when you think of GOD, you are not fenfible
of thefe comforts, it is no argument at all againft what
has been faid. For if the palate, when it is out of tafte,
by any bad humour, cannot diftinguifli what is bitter
from what is fweet, but judges what is fweet to be bit-
ter ; what wonder is it, if your foul corrupted with fo
many vices,and irregular affections, and which longs fo
earneftly after the flefh-pots and onions of Egypt, mould
not relifh the manna of heaven, and the bread of angels.
Waih your mouth firft clean with the tears of penance ;
and then you will be able fo tafte and fee that the Lord
is fweet *.
What I have faid being undeniably true, is there any
pleafure in the world to compare with thefe ? holy wri
ters tells us, there are two forts of happinefs ; the one,
a happinefs that is but begun ; the other, compleat and
perfect ; the latter the blefTed above enjoy, and jufl men
here on earth the former. What therefore can you de-
fire better, than from this very moment to begin to be
happy, and even in this life to receive the pledges of
that divine marriage, which is to be confummated per-
fonally in heaven ; though it be propofed here but by-
proxy, and at a diftance ? O mortal man ! whoibever
you are, fince it is in your own power to live in paradife,
and to enjoy fuch a treafure, go and fell all you are
worth to purchafe fo great an eftate, for fo fmall a fum.
Jefus Chrift will fell it, and he will let you have it in a
manner for nothing. Do not defer the opportunity any-
longer, for every moment loft is of more concern than
all the riches of the world. And though you may per-
haps meet with an occafion of purchafing it hereafter ;
Z yet
* Pfalm xxxiii, v. 9.
1 66 The Sinners Guide. Book I.
yet allure yourfelf, the time you fhall have loft will be a
trouble to you, and will force you to cry out with tears,
as did St. Auguftin ; " O ancient goodnefs, too late I
have known thee ! *" The delay of this glorious faints
converfion, though he failed not of his crown, was the
perpetual fubject of his complaints and tears, before he
obtained it. Have a care therefore, leaft it mould be
your misfortune to deplore the lofs of both; if you
mould be deprived of the benefits of glory, the inheri-
tance of the faints in the next life, and of grace, the
reward of the juft in this.
CHAP. VI.
Of the fifth privilege of virtue, viz. the peace of conscience
which the juft enjoy, and of the inward remorfe that tor-
ments the wicked.
i.TJESIDES the joy proceeding from the confola-
\j tions of the Holy Ghoft, there is another attends
the juft, which is the teftimony of a good confcience.
For the underftanding of the nature and value of thi*
privilege , you are to conceive, that the Divine Provi-
dence which has furnilhed all creatures with as much as
is neceffary for their prefervation and perfection, being
willing, that the rational creature mould be moft perfect,
has fupplied it with all that was requifite for this purpofe.
And becaufe the perfection of this creature confifts in
the perfection of its underftanding and will, which are
the two principal powers of the foul, the one made per-
fect by knowledge, and the other by virtue ; therefore
he created the principles of all fciences, from whence the
conclufions flows , and the feed of all virtues in the foul,
enduing it with a propenfion to good, and averfion to
evil , which inclination is fo natural and prevalent, that
though a long habit of ill life may weaken, yet it cart
"never totally deftroy it. Thus we read, that amidft all
holy Job's misfortunes, there was always a fervant ef-
capecl
* Solic. c. xxxi.
Part II. Ch, 6. Peace of Conference, Sec, 167
caped to bring him the news ; even fo, he that fins is
never forfaken by that faithful fervant conlcience, who
flill efcapes alive and fafe, to fhow the wicked man what
he has loft by fin, and the miferable eftate he is reduced
to.
2. This plainly demonflrates how vigilant Divine Pro-
vidence is, and its love for virtue, fince it has furnifhed
us with a monitor, that never fleeps, and a continual
preacher that is never filent, and a mafter and tutor
that never ceafes guiding and directing us. Epicletus
the Hoick was very fenfible hereof, when he faid, That
as fathers are wont to commit their young children to
fome careful tutor, that will diligently divert them from
vice, and lead them to virtue , fo GOD, as our father,
after creating, put us into the hands of this natural vir-
tue, called confcience, as it were of a tutor, that it might
ilill put us forward in the way of goodnefs, and check us
in all wickednefs.
g. Now this confcience, as it is a mafter and tutor to
the good, fo is it an executioner and fcourge to the
wicked, inwardly accufmg them of, and punifhing them
for the ills they do, and mixing fuch bitternefs among
their delights, that they have no fooner tailed the
Egyptian onion, but their eyes prefently begin to water.
This is one of the punilhments wherewith GOD threatens
the wicked by the mouth of Ifaiah, faying : He will de-
liver Babylon into the power of the hedge-hog. For GOD'S
juftice delivers the heart of a wicked man, fignified by
Babylon, to the hedgehogs ; that is, the devils, and to
the pricks of confcience that attend fin, which like (harp
thorns pierce the heart. If you would know what thefe
thorns are, one is the deformity and hideoufnefs of fin,
which is fo abominable of itfelf, that a philofopher was
wont to fay : If I knew the gods would forgive me, and
men mould know nothing of it ; yet I could not dare
commit a fin, becaufe of its own deformity. Another
thorn is, when the fin is prejudicial to another, for then
it appears like that blood of Abel, which cried to Goo
for vengeance. Thus it is written in the firft book of
Maccabees, that King Antiochus had a full view of the
Z 2 mif-
1 68 The Sinners Guide. Book I.
mifchiefs he had done in Jerufalem, which fo afflicted
him, that they haftened his death, and being ready to
expire, he faid * : I remember the evils that I did in Jeru-
falcm, from whence alfo / took away all the fpoils of gold
and of filler that were in it, and I fent to deftroy the inha-
bitants of Judea 'without caufe. I know therefore that for
this caufe thefe evils have found me ; and behold I perijh
with great grief in a Jlrange land. Another thorn is the
fhame that attends fin, which the fmner cannot be ig-
norant or infenfible of, becaufe it is natural for man to
defire to be beloved, and to be troubled at being hated ;
for, as a wife man faid, There is no greater torment in
the world, than the public hatred. Another thorn is the
inevitable fear of death, the continual uncertainty of
life, the apprehenfion of the ftric"t account that muft be
given of every action, and the dreadful horror of eternal
torments , for each of thefe things pricks and gores the
finner's heart in inch a manner, that he can never think
of this death, fo certain on one hand, and fo uncertain
on the other, without being extremely concerned, as
the book of Ecclefiafticus fays, becaufe he is fenfible
that day will take vengeance of all his crimes, and put
an end to all his fmful pleafures. It is impofiible for any
man to put this thought out of his mind, becaufe there
is nothing more natural to man than death is ; and there-
fore the leaft indifpofition fills him with a thoufand fears
and doubts whether he mail die or no ; for the excefs of
felf-love, added to fo violent a paffion as that of fear is,
makes him afraid of every fhadow, and puts him into a
concern and apprehenfion, where there is not the leaft
ground for it : fo that if any mortality mould happen,
any earthquakes, or thunder and lightning, the fmner
is immediately difturbed by his guilty confcience, and
fancies that GOD fends all this to punifh his iniquities.
4. All thefe thorns gore the wicked at once, as one
of holy Job's friends declares at large, whofe words, I
will add as a clearer proof of what I have aflerted -f :
The wicked man, fays he, is proud all his days, and the
number of tj?e years of his tyranny is uncertain, Tbe found
af
* \ Mac, c.vi, v, 12, 13, *f Jobj c, xv. v, 20, 21, 22.,
Part II, Ch. 6. Peace of Confcience, &c. 169
of dread is always in his ears ; which are nothing but the
cries of his guilty confcience, accufmgand correcting him
every moment : And when there is peace he always fuf-
petteth treafon ; becaufe, let him live feemingly never fo
quiet, his wicked confcience never fails of putting him
into continual apprehenfions. He believeth not that he
may return from darknefs to light : that is to fay, he does
not believe there is any poffibility of his getting out of
the dreadful darknefs he lives in, to enjoy the tranquil-
lity of a good confcience ; which like a comfortable and
clear light rejoices and enlightens the moft fecret parts
of the foul ; for which way foever he turns himfelf, he
fancies he fees a naked fword pointed at him ; fo that,
when he movetb himfelf to feek bread *, which is generally
fpeaking a place of mirth and joy, he is wrecked with
all kinds of fears, diftrufts and jealoufies , he knowetb
that the day of ^darknefs is ready at his hand\ that is, the day
of death and judgment, and in which his laft fentence is
to be paffed upon him. Tribulation Jhall terrify him, and
diftrefs Jball furround him, as a king that is prepared for the
battle. This is the defcription which Job's friend gives
of the dreadful torments thofe unhappy wretches fuffer
within ; for to make ufe of the faying of a philofopher :
" GOD by his eternal law has ordained that fear fhould
be the conftant companion of the wicked;" which
agrees very well with a fentence of Solomon, who fays,
*That the wicked fieeth when no man purfueth ; but thejuft
Jhall be without dread as a lion -j-. St. Auguftin has the
fame thing, in mort, when he fays : " Thou, O Lord
haft commanded, that every foul that is irregular, mould
be its own executioner, and we find that it is foj."
There is nothing in nature that does not convince us of
this truth : for can you tell me of any thing in the
whole world, which is not difturbed when out of its or-
der ? what a fenfible pain, a man feels, if he has but a
bone out of joint ? what a violence does the element
fuffer, which is out of its center ; and what ficknefs
does not follow, when the humours of our bodies are
out
* lob, c. xv. v. 23.- Ibid. v. 24, ( Prov. c. xxviii. v. I.
J St. Aug. L. i, Conf, c, 12.
170 The Sinners Guide. Book I.
out of their due proportion and temperament ? fince
therefore it is fo natural to a rational creature to live a
regular orderly life, how can its nature chufe but fuffcr
and be uneafy, when life is irregular and contrary to
reafon. Job had a great deal of reafon to fay * : Who
bath refifted him^ and hath had peace? Upon which words
St. Gregory fays f : " That the order in which GOD has
difpofed of all things for the continuing and preferving
of them in their being, is no lefs the matter of our ad-
miration, than the power with which he has created
them. Whence it follows, that no-body can difturb the
order of the Creator, without breaking that peace which
ke has intended mould be the effect of this order : be-
caufe it is impoffible for any thing to be at reft, when it
is out of the place where GOD had put it. And thus we
fee that thofe things which were undifturbed, whilft they
fubmitted to the order of GOD, no fooner broke off from
this fubjedion, than they lofe the peace they enjoyed
before. We have an example hereof in our firft parent,
and the fallen angels , who as foon as ever they difobeyed
the wUl of GOD, to- follow their own, and went out of
the order he had put them in, were deprived of their
former happinefs, and loft that content they had before.
And man, who whilft he continued obedient, was abfo-
lute over himfelf, when he caft off that obedience, found
a war and rebellion within himfelf.
6. This is the torment the wicked by GOD'S juft
judgment, are perpetually racked with ; and one of the
greateft miferies they can fuffer in this life, according
to the opinions of all the faints, amongft whom
St. Ambrofe in his book of offices, aiks J, " Is there
any greater torment in the world, than the inward re-
morfe of a man's own confcience. Is it not a mifery we
ought to fly more than death itfelf, or the lofs of our
cftates, our health, or our liberty. And St. Ifidore tells
jus, " There is nothing in nature which man cannot fly
from but himfelf: for, let him run where he will, he
will ftill carry the fting of his own wicked confcience
along
* Job, c. ix. v. 4. f St. Greg. Moral. L, ix, c. 12.
J L. iii. c. 4.
Part II. Ch. 6. Peace of Confcience, Sec. 171
along with him *." The fame faint fays in another place,
" The greateft punifhment that can be inflicted, is that
of an evil confcience ; if therefore you defire to live in
peace, follow virtue and piety -f." This is fo undeni-
able a truth, that the very heathen philofophers them-
felves acknowledged it, though they neither knew nor
believed any thing of thofe pains, which our faith teaches
us the wicked are to fuffer ; and therefore Seneca afks,
" What avails it to fly from the converfation of others ?
a good confcience calls all the world in, to witnefs for it ;
whilft a bad one is always tormented, though in the
midfl of a defart. If what you do be good, you need
not be afhamed to let the whole world know it ; but if
on the contrary, it be bad, what matter is it whether
any body knows it or no, as long as you know it your-
felf ? your condition will be miferable if you take no
notice of fuch an evidence, fince every man's own con-
fcience is as good as a thoufand witneffes ." The fame
author tells us in another place -, " That the fevered pu-
nifhment which can be inflicled for any crime, is the
very committing of it :" And he repeats the fame
elfewhere, faying, " If you have been guilty of any
crime, you ought not to fear any witnefs that can come
in againtl you, fo much as your ownfelf, becaufe you
may find out fome means or other to fly from every body
elfe, but you will never be able to fly from yourfelf ;
for every wicked acYion you do, is its own executi-
oner ||." Cicero has fomething to the fame purpofe, in
one of his Orations , where he fays, " There is nobody
fo able as a man's own confcience is, either to caft or to
acquit him-, and therefore an innocent man is never
afraid, whilft the guilty lives always in apprehenfions (i)."
This therefore is one of thofe torments which the wicked
are never free from , it begins in this life, and will re-
main for all eternity in the next; it is the never-dying
worm, as Ifaiah calls it (2), that (hall never ceafe to gnaw
the confciences of the wicked. And it is in this fenfe
St.
* St. Ifid. in fent. L. ii. c. 36. f Idem. L. ii. Synon. c. 36.
Sen. Epift. 97. Epift. 98. || Epift. 45. (I) St. Ifid,
In feat. L, ii. c, 36. (2) Ifaiah, c. Ixvi. v. 24,
172 'The Sinners Guide. Book I.
St. Ifidore interprets thofe words of the pfalmift : Deep
calletb upon deep * ; that is, fays he, " The wicked fhall
be carried from the fentence, which their own confci-
cnces pafs againft them, to that of eternal damnation f."
SECT. I.
Of the peace of confcience which the virtuous enjoy.
Virtuous men are free from this plague, becaufe they
are never tormented with the flings of a bad confcience j
but on the contrary, enjoy the comforts they receive from
the fweet fruits of virtue, which the Holy Ghofb&has
planted in their fouls, as in an earthly paradife, and a
private garden in which -he delights. So St. Auguftin
terms it in his books upon Genefis, where he fays, " The
joy a good confcience gives a virtuous man, is a true
paradife J. And this* is the reafon why the church is
called a paradife full of all kinds of graces and innocent
pleafures, for thofe that live juflly, pioufly, and tempe-
rately. And the fame Saint in his method of inttructing
the ignorant, has thefe words ; " You who feek after
that true peace which is promifed to Chriftians after their
death, affure yourfelf, that it is to be found amongft the
bitter troubles and pains of this life, if you will but
love him that has made you this promife, and will keep
his commandments.; for you will foon find by your own
experience, that the fruits of juftice are much fweeter
than thofe of iniquity : and you will meet with a much
more folid fatisfaction from a good confcience, amidft
all your afflictions and tribulations, than a bad confcience
would ever let you take, though in the very midft of
delights and pleafures . Hitherto the words of the
faint,, which gave us to underftand, that this comfort is
of the nature of honey, which is not only fweet itfelf,
but makes thofe things fo, though of themfelves unfa-
vory that it is mixt with ; fo a good confcience brings fo
much peace along with it, that it makes the moft painful
like, fweet and eafy. And as we have faid, that the
foulnefs
* Pfalm xli. v. 8. f St - Md. n fent. L. ii. c. 26. J Tom. iii.
Lib. j 2! de Gen. ad. lit. c. 34. Lib. de Catech. rud.
frirt II. Ch. 6. Peace of Confcience t &c. 173
foulnefs and enormity of fin are of themfelves a torment
to the wicked ; fo on the contrary, the beauty and worth
of virtue, without any thing elfe, are a comfort to the
good ; it is what the holy Prophet David exprefly teaches
us, when he fays, The judgments of the Lord are true y
juftified in themfelves ', more to be dejired than gold and preci-
ous ft ones -, and fleeter than honey and the honey- comb *.
This holy prophet, who had tafted how fweet they were,
took no greater pleafure in any thing, than in the ob-
fervance of them, as he tells us himfelf in another pfalm,
where he fays, / have been delighted in the way of thy
teftimonies, as in all riches -f-. His fon Solomon in his
book of Proverbs, is of the fame opinion, for he fays,
// it joy to the juft to do judgment J , that is, to aft virtu-
oufly, and to do his duty. Though there are feveral
caufes for this joy, yet it proceeds chiefly from the fplen-
dor and brightnefs of virtue, which according to Plato,
is moft incomparably fair and beautiful. In fine, the
advantages and delight which a good confcience brings,
are fuch that St. Ambrofe in his book of offices, makes
the happinefs of the juft in this life, depend upon it;
and therefore he fays, " The brightnefs of virtue is fo
great, that the peace of confcience, and the afliirance
of our own innocence are enough to make our lives plea-
fant and happy ."
The antient philofophefs were no lefs acquainted by
the light of nature, with the comfort that proceeds from
a good confcience, than they were with the difturbances
which attend a bad one -, as we may fee by Cicero, who
in his Tufculan queftions, fays thus, " That life which
which is fpent in actions of honour and virtue, is accom-
panied with fo much fatisfaction and pleafure, that they
who pafs away their time thus, either never feel any-
trouble at all, or if they do, it is very light and infig-
nificant ||." He repeats almoft the fame thing in another
place, and fays, " That virtue can find no theatre, either
more public or more honourable, than the teftimony of
A a a good
* Pfalm Xviii. v. TO, 1 1. f P( " alm cxvil1 ' v> ! 4 t ProV *
c. xxi. v. 15, St. Amb, L. ii, de Off, c. i. ft L, iii.
Tuf, cul,
174 We Stnners Guide. Book.!.
a good conference *." Socrates being alked, who could
live free from paflion, immediately made anfwer, a vir-
tuous man. And Bias, another famous philofopher y
being afked, who in this world was free from fears and
apprehenfions, anfwered, a good confcience. Seneca in
one of his epiftles, writes thus, " A wife man is always
chearful, and this chearfulnefs comes from a good con-
fcience -}-." So that you fee how thefe philolbphers were
of the fame opinion in this matter with Solomon, wha
fays, All the days of the poor are evil J ; that is to fay,
tedious and troublefome , But a fecure mind like a conti-
nual feaft. It is impofllble for a man to fay more in a
few words ; by which we are to underftand, that as he
who is invited to a feaft, is pleafed with the variety of
dilhes, and with the company of his friends that are
invited ; fo the juft man is delighted with the teftimony
of a good confcience, and with the fweetnefs of the
divine prefence, having fuch good ground to believe,
that GOD is in his foul. But there is this difference be-
tween thefe delights, that the pleafure a man has in a-
feaft, is but earthly, fhort, and as it were beftial;
whereas this other is heavenly, eternal, and noble. The
one begins with hunger, and often ends with diftafte and
loathing ; but the other begins with a virtuous life, is
preferved and continued by perfever-anee, and ends with
eternal honour and glory. Now if the philofophers,
who had but a very imperfect notion of any reward after
this life, had fuch an efteem for the pleafure which a.
good confcience gives, at what rate ought a Chriftian to
value it, who knows very well what rewards GOD has
prepared for him in the next life, and with what favours
he honours him even in this ? and though this afiurance
ought not to be quite void of a holy and religious fear ;
yet this is fuch a fear, as does not difmay, but rather
ftrengthens him that has it, after a wonderful manner ;
becaufe it tells him inwardly, that his confidence is then
more fecure and profitable, when it is tempered with,
and kept in by this wholefome fear ; and that if he had
no
* I . Hi. Tuf. cul T Epift. 23. J Prov. c. xv. v. 15,
Part II. Ch. 6. Peace of Confcience, &c. ' 175
no fear at all, it would no longer be a confidence, but a
falfe fecurity and prefumption.
9. there is another privilege which the virtuous enjoy,
of which the apoflle fpeaks, when he fays, Our glory is
this, the teflimony of our confcience *, that we have lived in
fimplicity, of heart, and in a true fmcerity, not accord-
ing to the wifdom of the world.
This is almoft all that is to be faid of the greatnefs of
this privilege , but neither what I have faid, nor what
I am able to fay, can difcover its excellency to him that
has never had any experience of it ; for how can any
one explain the delicioufnefs of a meat, to one that has
never tafted it ? this joy is in effect, fo great, that very
often when a virtuous man is afflicted, and can find no
eafe, which way foever he cafts his eyes ; yet if he but
reflect upon himfelf, he is immediately comforted with
the consideration of the peace and quiet he finds in his
confcience. For he knows, that as for all the reft, let
it go which way it will, it is no matter to him ; this is
the only thing he has to look after. And though, as I
have faid already, he cannot have an evident knowledge
of his innocence ; neverthelefs, as the fun in the morn-
ing enlightens the world before we fee it, by its advance
towards us-, fo the teftimony which a good confcience
gives a juft man, is a comfort to his foul ; though this
knowledge is not abfolutely clear and evident. This is
fo true, that St. Chryfoftom fpeaking of the fame thing,
fays, " Let a man be never fo melancholy, if he have
but a good confcience, all his troubles vanifhes like a
fpark of fire that is extinguifhed, when it falls into a
great river f ."
Aa 2 CHAP.
* 2 Cor. c. i. v. 12. f Hoa I0 - in 2> ad Corinth - c ' 3
Hon. 54. in Matt. c. 16.
176 <The Sinners Guide. Book I,
CHAP. VII.
Of ibffaib privilege of virtue, viz. 'The lopes thejuft have
in GOD'J Mercy i and of the vain confidence of the wicked.
i. fTTMIE comfort of a good confcience is always ac-
companied with that particular hope virtuous
men live in. Of which the apoftle fays, Rejoice in hope ;
patient in tribulation *. Advifmg us to make our hope
the fubject of our joy ; and in virtue of the fame, to
fuffer with patience whatever crofles may happen: af-
furing us, that GOD himfelf is our afliftance, and the
reward of our fuffering. This is one of the greateft
treafures of a Chriftian life : thefe are the riches, this the
inheritance of the Children of GOD , it is the common
haven in all the ftorms of this life, and the beft remedy
we have againft all our mileries.
2. But not to deceive ourfelves, we muft obferve here,
that as there are two forts of faith, the one a dead faith,
which performs no actions of life, and is that which bad
Chriftians have ; the other a lively one, the effect of
charity, by which the juft perform the actions of life ;
fo there are two forts of hope, the one a dead hope,
which neither enlivens the foul, nor aflifts her in her
operations, nor comforts her in her trouble; fuch a
hope as the wicked have ; the other is a lively hope, as
St. Peter calls it -f-, becaufe it produces the effects of life
as thofe things do which have life in them, that is, it
encourages, enlivens, and ftrengthens us in our way to
heaven, and gives us breath and confidence, amidft all
the dangers and troubles of this world. Such a hope a,?
this, the chafte Sufanna had, of whom we read J, that
after (he was condemned to die, and as they were lead-
ing her through the ftreets to be ftoned to death, yet
her heart trufted and confided in GOD : David had fuch
a confidence, when he faid, Be thou mindful O Lord of thy
word to thy fervant, in which thou haft given me hope. 'This
hath
* Rom. c. xii. v. i2. -f i P$ter a c. i, v, 3. | Dan,
c. xiii, v, 42, 43.
Part II. Ch. 7. Hopes cfthe Jnjl.
hath comforted me in my humiliation^ becaufe thy word hath
enlivened me *.
3. This hope works many, and very wonderful effects,
in the foul of thofe who are filled with it j and that in
a greater meafure, and by much the more it partakes
of chanty and the love of GOD, which gives it life. The
firft of thefe effects is to encourage man to continue in
the way of virtue, in hopes of the reward he is to re-
ceive -, for as all the faints teftify, the furer man is of his
reward, the more willing he is to run through all the
miferies of this world. St. Gregory fays, " Hope is fo
flrong as to be able to lift up our hearts to the joys of
heaven, and to make us quite infenfible to the miferies
of this mortal life -f." Origin fays, "The hope of fu-
ture glory gives thofe perfons much eafe, who are toiling
in this life for the obtaining of it ; as we fee the hopes
of victory, and of a reward, mitigates the pain of the
wounds the foldier receives in war." St. Ambrofe fays,
" An allured hope of reward makes toils feem lefs, and
leffens the apprehenfion of dangers J." St. Jerome fays,
" Any labour feems light and eafy, when we put a value
upon the reward ; becaufe the hopes of what we are to
receive, makes us think there is no trouble in what we
have undertaken ." St. Chryfoftom is much fuller
upon this matter. If, fays he, " A tempeftuous fea is
not able to frighten feamen , if the hard frofts and violent
rains of winter are no difcouragement to the hufband-
man ; if neither wounds nor death itfelf can daunt the
foldier-, and if neither falls nor blows can difhearthen
the wreftler, whilft they think of the deceitful hopes of
what they propofe to themfelves for the reward of their
toils and labour : how much lefs ought they who afpire
to the kingdom of heaven, to take any notice of the
difficulties they may meet with in their journey thither.
Therefore, O Chriftian ! confider not that the way of
virtue is rugged and uneven, but reflect upon what it
will lead you to , and do not on the contrary, falfely per-
fwade yourfelf, that the path of vice is fmooth and plea-
fan t,
tPfalm cxviii. v. 45, 50. "f Moral. L. 16. Cap. 13.
{ St. Ambr. in Pfal. 12, Epift. ad Demetri. c. 9.
178 The Sinners Guide. Book I.
{ant, but think of the precipice it will bring you to ( i )."
how true is every word this great faint fpeaks , for
will any man be fo mad as willingly to follow a path that
1 s ftrewed with flowers, if he is to die when he comes to
the end of it ? and who is there that will refufe to take
another that is rugged and uneafy, if it leads to life and
happinefs ?
4. Nor does this hope ferve only for the attaining of fo
happy an end, but affifts us in the means that tend to it,
and in bearing with all the miferies and neceflities of this
life. For it is this that fupports a man in tribulation,
that defends him in danger, that comforts him in afflic-
tions, that aflifts him in ficknefs, and fupplies all his ne-
cefTities and wants ; becaufe it is by the means of this
virtue that he obtains mercy from GOD, who helps us
upon all occafions. We have evident proofs of this
throughout the holy fcripture, but particularly in the
Pfalms : fo that there is fcarce any of them wherein the
royal prophet does not highly commend this virtue, and
fpeak of the wonderful effe&s and advantages of it, as
being without doubt one of the greateft treafures and
comforts the virtuous can poffibly enjoy in this life.
To prove this, I will make ufe of a few paffages of the
fcriptures , but mall be forced to pafs by many more
than I am able to quote. The prophet Hanani tells
King Afa (2) : 'The eyes of the Lord behold all the earth, and
give fir ength to them that with a perfett heart truft in him.
The Prophet Jeremy fays (3), The Lord is good to thofe
that hope in him, and to the foul that feeks after him. And
in another place it is faid (4), That the Lord is good, and
giveth Jtrength in the day of trouble; and knotveth them
(hat hope in him ; that is, he takes care to relieve and
aflift them. Ifaiah fays (5): If you return and be quiet,
you Jhall be fayed: injilence and hope Jhall your Jlrength be.
By filence, is to be underftood here, the inward reft
which the foul enjoys amidft all her troubles ; now this
reft is nothing elfe but the particular effect of this hope,
which
(i) St. Chryft. Horn. 18. inGenef. (2) 2 Paral. c. xvi. v. 9.
(3) Thren. c. iii. v. 25. (4) Nahum. c. i. v. 7. (5) Ifaiah,
C. XXX. V. 12.
Part II. Ch. 7, Hopes of tie ^uft.
which baniflies all kind of folicitude and immoderate
trouble, by the favour it expefts from the mercy of GOD.
The book of Eccluf. fays ( i ) : Tc that fear the Lord be-
lieve him , and your reward Jhall not be made void. Te
that fear the Lord hope in him \ and mercy Jhall come to you
for your delight. My children, behold the generations of
men \ and know ye that no one hath hoped in the Lord and
hath been confounded. Solomon's advice to us in his
Proverbs is this (2) : In all thy ways think of the Lord?
and he will direct thy jleps. The Prophet David fays in
one of his pfalms (g) : Let them trujl in thee who know
thy name ; for thou haft not forfaken them that feek thce O
Lord. And in another pfalm (4) : But I have hoped in
the Lord; I will rejoice and be glad in thy mercy. And in
another place he fays (5) : Mercy Jhall encompafs him that
hopeth in the Lord. He has much reafon to fay, Jhall en-
sompafs, to let us know, that he fhall be furrounded or*
all fides with this mercy, as a king is with his guards,
for the fecurity of his perfon. He handles this fubjeft
more at large in another pfalm, where he fays (6) : With
sxpeftation 1 have waited for the Lord, and he was at-
tentive to me. And he heard my prayers, and brought me
eut of the pit of mifery, and the mire of dregs. And he fet
my feet upon a rock, and directed my Jleps. And he put a
new canticle into my mouth, a fong to our God. Many
Jhall fee this, and Jhall fear, and they Jhall hope in the Lord.
Eleffed is the man whofe truft is in the name of the Lord ; and
who hath not had regard to vanities and lying follies. From
thefe words you may learn another extraordinary effect
of this virtue ; which is, to open a man's mouth and
eyes, that he may be fenfible, by his own experience, of
the fatherly tendernefs of GOD ; and may fing a new
fong, with frefh delight for the new favour he has re-
ceived ; to wit, the affiftance he hoped for. If we were
to cite all the verfes in the Pfalms that treat of this
fubject, we mould never have done , for the whole pfalm
which begins (7) : >ui confidant in Domino ficut mons
Sion :
(l) Ecclus. c. ii. v, 8, 9, II. (2) Prov. c. iii. v. 6.
(g)Pfalmix. v.n. (4) Pfalmxxx. v.8. (5) Pfalm xxxi.v. 10.
(6) Pfalm xxxix. v, i. to 6. (7} Pfalm cxxiv. Heb, cxxv.
t8o ffie Sinners Guide. feook \.
Sion : They who truft in the Lord Jball be as Mount Sion
is to this purpofe, and fo is the pfalm which begins (i) :
Qui habitat in adjutorio altijfimi : He who dwelleth in the
aid of the Moft High. They neither of them fpeak of
any thing elfe, but the extraordinary advantages of thofe
who put their truft in GOD, and live under his protection.
For this reafon St. Bernard, writing upon thefe words of
the pfalm : Lord thou art my refuge ', fpeaks thus (2) :
" Whatever I am to do, or whatever I am to omit ;
whatever I am to fufFer, or whatever I am to defire, you
Lord, are my hope. It is this hope that makes you
perform every thing you have promifed , and it is you
that are the chief caufe of this hope of mine. Let ano-
ther alledge the good works he has done, and pleafe
himfelf with having undergone all the heat and burthen
of the day. Let him fay with the Pharifee, that he ha$
fafted twice a week, and that he is not as other men are ;
1 for my part, will cry out with the Prophet (3) : It is
good for me to flick clofe to my God, and to put my hope in
the Lord God. If any one promifes me a reward, it is
by your mercy alone that I mall hope to obtain it ; if
any-body mould make war againft me, my hopes of
overcoming mall be in you. Should the world fet upon
me, mould the devil roar at me, mould the flefh rebel
againft the fpirit, I will hope in none but you. Since
therefore the Lord is the only one that is able to affift
us, why do we not immediately banifh out of our hearts
all thefe vain and deceitful hopes ? and why do we not
with fervour and devotion ftick to fo fecure a hope as
this is ?" The faint immediately after has thefe words :
" Faith, fays GOD, has laid up ineftimable benefits for
thofe that ferve him faithfully : but hope fays, it is for
me that he keeps them ; and as if this were not enough
charity cries out, I will make hafte and take pofleflion
of them."
Behold how advantageous this virtue is, and how ne-
ceflary upon feveral occafions. It is like a fecure haven
whicji the juft put in at in bad weather. It is like a
ftrong
( i ) Pfalm xc. Heb. xci. (2) St. Bern, Serin. 9. Pfalm
xc. v. 2. (3) Pfalm Ixxii, v. 28,
Part II. Ch. 7. Hopes of the Jujl. 1 8 1
ftrong fhield, to keep off the attempts of the world. It
is like a magazine of corn, in time of famine, whither the
poor refort to relieve their wants. It is the tent and
lhade which GOD promifes his elect by the Prophet
Ifaiah, to fhelter them from the burning heats of fum-
mer, and from the ftorms and tempefls of winter , that
is, from the profperity and adverfity of this world. To
conclude, k is an univerfal remedy for all our evils,
becaufe it is certain that whatfoever we hope with juftice,
faith and prudence, to receive from GOD, we lhall not
fail of obtaining it, provided it is for our good. For
which reafon St. Cyprian fays, that GOD'S mercy is a
fountain of healing waters, that hope is a veflel to re-
ceive them, and that the cure will be proportioned to
the largenefs of the veflel ; for if we confider the foun-
tain, it is impoflible it mould ever be dried up. So
that as GOD himfelf told the children of Ifrael (i), that
whatever place they did but fo much as fet their feet
upon, it mould be theirs ; fo as much mercy as a man
lhall put his confidence in, mall be his own. According
to this, he who infpired by GOD, mall hope for all things,
mall accordingly obtain all things. Thus this hope feerhs
to be a refemblance of the divine virtue and power, which
redounds to the honour of GOD. For as St. Bernard very-
well obferves (2) : " Nothing fo much difcovers the om-
nipotence of GOD, as that we fee he is not only Almighty
himfelf, but that he in fome meafure makes all thole fo
who hope in him.'* Did not Jomua partake of that om-
nipotence, who from the earth commanded the fun to
ftand ftill in the firmament (3) ? Nor was his power lefs,
who bid King Ezechias choofe which he would, either to
have the fun go back, or advance fo many degrees (4).
It is his giving his fervants fuch power as this, that pro-
motes the greatnefs of his glory, in a particular manner.
For if Nabuchadnezzar, that great king of the AfTyrians,
valued himfelf upon having fo many princes to obey and
ferve him, that were kings as well as he , how much
more reafon has GOD Almighty to glorify himfelf, and
B b fay,
(l) Jofu. c. i. v. 3. (2) Serm. Ixxxv. in Cant. (3) Jofu.
C. x. v, xiii. (4) 4 Reg. c. xx, v. 9, 1 1. Ifa, c. xxxviii. v. 8.
182 The Sinners Guide. Book f.
fay, That thofe who ferve him, are in fome meafure
GOD'S, in refpect he communicates fo much of his power
to them.
SECT. I.
Of the vain hope of the wicked.
You fee here what a vaft treafflre the virtuous enjoyv
whilft the wicked have no benefit of it, becaufe though
they have not entirely loft all hope , yet what they have
is only a dead one ; as it is deprived "of its life, fo that
it cannot work any of thofe effects on them which we
have fpoken of. For as nothing enlivens hope, fo much;
as a good confcience, fo nothing ruins it more than a
bad one , becaufe it generally walks in dread and fear,
as being fenfible how unworthy it is of God Almighty's
grace. So that diftruft and fear are the infeparable com-
panions of a bat! confcience, as the ftiadow is of the
body. By which it appears, that fuch as is man's hap-
pinefs, fuch is his confidence ; for as he places his hap-
pinefs in worldly treafures, fo his truft is in them, be-
caufe all his glory is in them, and it is to them he has
recourfe in time of affliction. The book of wifdom takes
notice of this kind of hope ; where it is faid * : For the
hope of the wicked is as duft, which is blown away with the
wind; and as a thin froth which is difperfed by the Jtorm ;
and that is fcattered abroad by the wind as fmoak. Judge
by this, how vain fuch a hope muft muft be.
7. Nor is this all , for it is not only an unprofitable,
but a prejudicial and deceitful hope ; as GOD himfelf
has declared to us by the Prophet Ifaiah, faying -f- : Woe
to you apoflate children, faith the Lord, that you would take
counfel, and not of me ; and would begin a web, and not by
my fpirit, that you might add Jin upon Jin. Who walk to go
down into Egypt, and have not ajked at my mouth, hoping
for help in theftrength of Pharaoh, and truft ing in the jhadow
of Egypt. But the Jlrength of Pharaoh Jhall be to your con-
fvjlon, and the confidence of the Jhadow of Egypt toyourjhame.
7'hcy were all confounded at a people that could not profit
them : they were no help^ nor to any profit, , but to confujion
and
* Cap. c. v. v. 15. f Ifaiah, c. XXX. V. *, 2, 3, ^ "
Part II. Ch. 7. Vain Hope of the Wicked. 1 83
and reproach. Thefe are the prophet's own words, who
not thinking that he has faid enough yet, continues in
the next chapter, to make the fame reproach to them
again j faying * : Woe to them that go down to Egypt for
help) trujling in horfes, and putting their confidence in their
chariots, becaufe they are many ; and in horfemm, becaufe
they are 'very flrong ; and have not trufted in the Holy One
of Ifrael, and have not fought after the Lord. Egypt is man,
and not God ; and their horfes, flejh, not fpirit ; and the
Lord will put down his hand, aud the helper Jhall fall, and
be that is helped Jhall fall, and they Jhall all be confounded
together.
8. See here the difference between the hope of the
juft, and that of the wicked, for the hope the wicked
have, is the flem, but the fpirit that of the juft. Or, if
this does not thoroughly exprefs it, man is the hope of
the wicked, whilft the hope of the juft is GOD. By
which it appears, that there is the fame difference be-
tween thefe two hopes, that there is between GOD and
man. It is upon this account that the Pfalmift, with a
great deal of reafon, advifes us to beware of the one, and
invites us to the other ? with thefe words -f" : Put not your
trufl in princes ; in the children of men, in whom there is no
falvation. His fpirit Jhall go forth, and he Jhall return into
his earth : in that day all their thoughts Jhall perijh. BleJJed
is he who hath the God of Jacob for his helper ; whofe hope
is in the Lord his God; who made heaven and earth, the fea
.and all things that are in them. Here you plainly fee how
different thefe two hopes are. The fame prophet ex-
preffes it again in another pfalm, where he fays J : Some
trufl in chariots and fome in horfes, but we will fall upon
the name of the Lord our God. They are bound and are
fallen -, but we are rifen and are fet upright. Confider
now, how the effeds of their hopes are proportioned,
to what they are founded upon -, fmce ruin and deftruc-
tion are the confequences of the one, and viftory and
honour of the other.
Bb 2 9- For
* Ifaiah, c. xxxl. v. i, 3. f Pfalm cxlv. v. 3.4, 5.
J Pfalm xc. v. 8, 9.
184 The Sinners Guide. Book T.
9. For this reafon thofe that rely upon the firft of thefe
hopes, are rightly compared to the man in the gofpel,
that built his houfe upon the fand, which was beat down
by the firft ftorm that arofe : but they who rely on the
other, are like him that built his houfe upon a firm rock ;
fo that neither winds nor waves, nor any tempefts what-
ever were able to (hake it *. The Prophet Jeremy ex-
plains this fame difference, by a very proper compa-
rifon -J- : Curfed be the man that trufleth in man -, and maketh
fejh bis arm, and whofe heart departeth from the Lord. For
he /hall be like amarick in the defart, and he Jhall not fee
when good Jhall ccme : but he Jhall dwell in drinefs in the de-
fart, }n a fait land and not inhabited. But fpeaking im-
mediately after of the juft, he fays J : Blejfed be the man
that trufleth in the Lord, and the Lord Jhall be his confidence.
He Jhall be as a tree that is planted by the waters, that
fprec.deth cut its roots towards moifture, and it (hall not fear
when the heat cometh ; and the leaf thereof Jhall be green,
and in the time of drought it Jhall not be follicitous, neither
Jhall it ceafe at any time to bring forth fruit. Now what
more need be faid, were men in their right fenfes, to
Ihow how different the condition of the virtuous is from
that of the wicked, and how much more happy they are
than thefe, upon the bare account of hope itfelf. Is it
poffible for a tree to fiourifh better in any place than in
fuch a one as the prophet has here reprefented ? it fares
exactly after the fame manner with a virtuous man , for
there is nothing but what goes well with him, becaufe
he is planted near the ftreams of the waters of divine
grace. But on the other hand, it is impoffible for a tree
to be in a worfe condition, than to branch all out into
wood and to bear no fruit, becaufe of its^being fet in a
bad ground, and in a place where no-body can come to
lop it. This may convince the wicked, that it is their
greateft mifery to turn away their eyes and hearts from
GOD, who is the fountain of living waters, to fix them,
upon the creatures, and to rely upon their affiftance, who
are themfelves fo weak and fo deceitful , and may be
truly
* Matt. c. vii. v. 24, 25, 26, 27. f Jer, c. xvii, v. 5, 6,
J Ibid. v. 7, 8.
Part II, Ch. 7. Vain Hope of the Wicked.
truly called a dry, barren, and inhabitable land. By this
you may fee, how much the world deferves our tears,
being planted in fo bad a foil, as having placed its hope
in things that are fo unable to affill it ; if that may be
called a hope, which is in itfelf fo far from being fo, that
it is on the contrary, nothing but deceit and confufion.
10. What mifery is to be compared with this ? can
there be any greater poverty than to live without this
hope. For, if fin has reduced man to fuch a low con-
dition, that he can find no relief, but from the hope he
has in GOD'S mercy, what will become of him, if this
anchor, which is the only fupport left him, mould fail ?
we fee all other creatures are in their way perfeft at their
birth, and provided with all things neceffary for the
prefervation of their being. Man, on the contrary, by
reafon of fin, comes in fuch an imperfect manner into the
world, that he has fcarce any thing in himfelf that he
flands in need of, but requires every thing mould be
brought to him , and lives upon the alms which GOD
Almighty's mercy diftributes. If therefore he is defti-
tute of this means, what kind of life muft his be, but
an imperfecl: and defective one, fubjecl: to a thoufand mi-
feries and wants. What is it elfe, to live without hope,
but to live without GOD ? what therefore has man left
him of his ancient patrimony to live upon, if this fup-
port be taken from him ? is there any nation in the
world fo barbarous, as not to have knowledge of a GOD,
as not to pay fome kind of honour and worfhip to him,
or to hope for fome favour from his providential care ?
when Mofes had been abfent but for a little while from
the Children of Ifrael, they imagined they were without
their GOD , apd being as yet very raw and ignorant,
they immediately cried out to Aaron to make them a
GOD: becaufe they were afraid to go on any farther with-
out one. By which it appears, that man is taught by
nature, that there muft of necefiity be a GOD, though
he is not always fo happy as to know the true j and that
he is fenfible of his own weaknefs, though he is at the
fame time ignorant of the caufe of it ; and therefore
runs naturally to GOD for a remedy againft it. So that
as
184 tte Sinners Guide. Book I.
jas the ivy feeks fome tree to fupport it, that it may-
creep upward, not being able to fupport itfelf ; and wo-
man naturally has recourfe to the affiflance and protec-
of man ; her own imperfection telling her me wants his
help , fo human nature being reduced to the utmoft ex-
tremity, feeks after GOD to defend and protect her.
And fmce nothing is more evident than this, what kind
of life muft thofe men live who are unhappily neglected
and forfaken by GOD.
n. I would willingly know of thofe who are in fuch
a condition, what it is that comforts them in their afflic-
tions ? to whom they have reconrfe in dangers ? who
looks after them when they are fick ? to whom they cara
difcover their ailments ? whom they confult in their dif-
ficult affairs ? with whom they hold a correfpondence,
with whom they converfe, and whom they defire to aflift
them in all their neceffities ? with whom they difcourfe,
lie down and rife ? in fhort, how can they who are de-
prived of this help, get out of the confufion and diflur-
bances of this life ? if a body cannot live without a foul,
how is it poflible for a foul to live without GOD, who is
as abfolutely neceffary for preferving of the life of the
foul, as the foul is for preferving that of the body ? and
if, as we have faid before, a lively hope is the anchor of
our life, what man will be fo ram as to venture out into
the flormy fea of this world, without carrying this anchor
along with him ? if hope is the fhield, with which we
are to defend ourfelves againft our enemies ; how can
men dare go without that fhield into the very midft of fo
many foes ? if hope is the flaff that has fupported human
nature ever fmce the general diftemper, wherewith our
firft parent infected it , where will feeble and impotent
jnan be, if he has not this flaff to keep him up.
12. We have here fufficiently explained the difference
there is between the hope of the good, and that of the
bad ; and confequently between the condition of the one
and the other ; for the one has GOD to protect and de-
fend him : whilft the other puts his truft in the flaff of
Egypt, which if he venture to lean upon, will break and
run into his hand : becaufe the very fin man commits in
placing
Part II. Ch. 8; Liberty of tie Ju/!.
placing his confidence, is enough to make Goo let him
know, by his own fall, how foolifhly he has deceived
himfelf : as he has declared by the Prophet Jeremy, who
foretelling the definition of the kingdom of Moab, and
the occafion of it, ufes thefe words * : Becaufe thou haft
trujled in thy bulwarks, and in thy treafure, thou alfo Jhall be
taken -, and Chamos, which is the god in whom you have
trufted, Jhall go into captivity, his priefts and his princes to-
gether. Confider now what a kind of fuccour this muft
be, fince the very feeking and trufting in it, is certains
ruin and deftruction.
This mall fuffice to (hew how great a privilege this of
hope is : and though it may feem to be the fame with
the particular Providence we have treated of already,
which GOD extends towards thofe that ferve and love
him ; there is yet as much difference between them as
is between the effect and its caufe. For, though there
are feveral caufes and beginnings of this hope, as the
goodnefs and veracity of GOD, the merits of our Saviour,
and the reft; however his paternal Providence, from
which this confidence proceeds, is one of the chiefeft >
becaufe the knowledge that GOD has fuch particular care
over him is the caufe of this confidence in man.
Of the feventh privilege of virtue, viz. The t
which the virtuous enjoy, and of the mifefable and unae
CHAP. VIII.
true liberty
countable Jlavery the wicked live in.
FROM all the above-mentioned privileges, but parti-
cularly from the fecond and fourth, which are the
grace of the Holy Ghoft, and the divine confolations,
there arifes another extraordinary one, which virtuous
men enjoy, and is the true liberty of the foul. It is
what the Son of GOD brought into the world with him 5
and it is upon this account that he is called the Redeemer
* Jerem. c. xlviii. v. 7.
I 6 *The Sinners Gtiide. Book L
of mankind, for having delivered it out of that real and
miferable bondage, it had fo long lived under, and having
reflored it to perfect liberty. This is one of the greateft
favours our Saviour has beftowed on us -, one of the moft
remarkable advantages of the gofpel, and one of the chief
effefts of the Holy Ghoft. For, as the apoftle fays * :
Where the fpirit of the Lord is, there is liberty. It is, in.-
fine, one of the nobleft rewards GOD promifes thofe who
ferve him in this life. And it was this our Saviour him-
felf promifed to fome perfons, who had a mind to enter
into his fervice ; when he faid to them -f- : If you continue
in my word, you Jhall be my difciples indeed, and you Jhalt
know the truth; and the truth Jhall make you free: that is
to Jay, fhall give you true liberty. To which they an-
fwered : We are the feed of Abraham, and we never have
beenjlaves to any man : how fay eft thou, we Jhall be free ?
Jefus anfwered them : Amen, amen, I fay unto you, that
whofoever committeth Jin, is the fervant of Jin. Now the
fervant abideth not in the houfe for ever. If therefore the
Son Jhall make you free, you Jhall.be free indeed.
2. Our Saviour by thefe words, gives us plainly to
underftand, that there are two forts of liberty , the one
falfe, which though it looks like liberty, is not fo j the
other true, which is what it appears to be. As for the
falfe one, it belongs to thofe perfons, who though their
bodies are free, have put their fouls under the arbitrary
goverment of every paflion ; like Alexander the great,
who, after having made himfelf matter of the whole
world, was a flave to his own vices. But the true li-
berty is enjoyed by them alone whofe fouls are free from
the yoke of fuch tyrants, though their bodies may fome-
times perhaps be prifoners, and fometimes at large, as
was St. Paul's ; who notwithftanding his imprifonment,
foared up to heaven in fpirit, and by his preaching and
do&rine, fet the whole world free.
The reafon why we with fo much freedom call this,
Liberty, and not the other, is, becaufe, fmce of thofe
two parts which compofe man, to wit, the body and
foul, the foul is beyond all comparifon, the moft noble,
and
*2Cor.c.iii. v.i;. John,c.viii, ^31,32,33,34,35,36.
Part II. Ch. 8. Slavery of the Wicked. 187
and as it were man's all ; whereas the body is nothing
but the matter and fubject, or the cafe the foul is fhut
Up in, it neceffarily follows, that he who has the beft
part of him at liberty, may be faid to be truly free ;
whilft he, whofe better part is under confinement, en-
joys but a falfe liberty, though he has the free difpofal
of his body, and may carry it where he pleafes.
SECT. I.
Of tie Jlavery of the wicked:
Should you afk me whofe (lave he is who is under fuck
a confinement ? I anfwer, he is a {lave to the moft hi-
deous tyrant we can pofTibly reprefeht to ourfelves ; I
mean to fin. For hell torments being deeply abomina-
ble, fin muil of necefiity be yet more abominable ; in-
afmuch as thefe torments are but the effe&s of it. It is
to this the wicked pay their flavim homage, as appears
plainly from the words of our Saviour, fo lately cited j
wkofoeoer commit ctb Jin^ is the fervant of fin *. And can
a man pofiibly be oppreffed with a more deplorable
flavery than this is ?
Nor is he a (lave to fin oiily, but what is ftill worfe,
to thofe that incite him to it, that is, to the world, the
devil, and his own flem, depraved by fin, and to every
diforderly appetite the flefli is the occafion of: for he
who is a flave to the fori, milft be a flave to his parents;
Now there are none of us but know that thefe three are
the parents of fin, and upon this account, they are ftil'd
the enemies of the foul, becaufe they take it prifoner,
and put it under the power of this cruel tyrant fin.
4. But though thefe three agree in this point, yet
there is fome kind of difference in their manner of pro-
ceeding. For the two firft make ufe of the thircl; whi \\
is the flefli, like another Eve for the deceiving of Adam ;
or like a fpur to drive him on to all manner of milchief.
For this reafon the apoftle calls it fin, as it were by ex-
cellence, giving the name of the effecl: to the caufe ;
becaufe there is no kind of fin whatever, which it does
C c toi
* Joan ; c, via- V; 34,
1 88 *Tbt Sinnen Gfiuk.- Book f,
not tempt us to. The divines upon the fame account,
term it, Femes pecati, that is, 'The bait and nourijhment of
fm, becaufe it ierves inftead of wood and oil, to keep iri
and increafe the fire of fin. But the name we generally
call it by, is fenfuality, flefh, or concupifcence, which
to fpeak more plainly, is nothing elfe but our fenfuai
appetite, the caufe of all our paffions, as it is fpoiled
and corrupted by fin, it being the incentive and provo-
cative, and the very fource of all manner of vices. This
it is particularly, that makes our other two enemies em-^
ploy our fenfuai appetite as their inftrument, for carrying'
on the war againft us. It was this that gave St. Bafil 1
occafion to fay ; " That our own defires are the chief
arms with which the devil fights againft us : becaufe the
immoderate affection we have for whatever we defire,
makes us endeavour to poflefs it right or wrong, and
break through all that lies in our way, though forbid by
the law of GOD. And from hence all fins take their rife
and origin.
5. This appetite is one of the greateft tyrants the
wicked are fubject too, and by which the apoftle fays,
they are made flaves ; and though he calls them flaves r
he does not mean that they have loft that free-will with
which they were created ; becaufe this never was, nor
ever will be toft, as to its efience, though man commit
never fo many fins ; but that fin on the one fide has fo
weakened this free-will, and on the other, lent fuel*
forces to the appetite, that the ftronger, generally fpeak-
ing, prevails over the weaker. Befides, what greater
fubject of grief can we have, than to fee man, whofe
foul is created according to GOD'S own image; who
is enlightened from heaven, and has an underftanding
fo fubtle as to fly above all created beings, and ta
contemplate GOD himfelf ; It is a deplorable thing to
confider, that this foul mould take no notice of all
thefe noble qualities, but let herfelf be governed by
the blind impulfe of her beaftly appetite, which has
been corrupted by fin, and hurried on by the devil?
what muft a man expect from fuch a government;
from-
* St. Baf. Horn. 23 . de non ad her. rcb. faecularibus.
Part II. Ch. 8. Slavery of the Wicked. 189
from fuch directions, but dangers, calamities, and all
.kinds of unparalleled misfortunes ?
I will give you a clearer .profpecl: of the deformity of
this flavery, by an example which comes home to our
prefent bufmefs. Reprefent to yourfelf a man married
to a woman, as noble, as beautiful, and as prudent as
poffibly woman can be ; and that this fortunate man,
mould at the fame time have a fervant a moft deformed
creature, and a mere forcerefe -, who envying her matter's
happinefs, mould give him a potion, fo to pervert all
his femes ; that deipifing his wife, and mutting her up
in fome corner of the houfe, he mould give himfelf over
to this lewd fervant of his, make her the companion of
his bed, and of all his pleafure ; mould confult her upon
the management of his affairs and family, and follow
'her advice in all things ; nay, to pleafe her, mould at
lier command fquander away his whole eftate, in enter-
tainment, feafting, revelling, and fuch kinds of delights ;
and mould befides all this, come to fuch a pitch of mad-
Jiefs, as to oblige his wife to wait upon this wicked wo-
man, and to obey all her commands. Can any one per-
iuade himfelf, a man mould ever be guilty of fuch folly ?
who would not be aftoniftied at fo great a madnefs?
what indignation would he be in againft: this wicked
woman, what pity would he have for the poor injured
lady , and how would he cry out againft this blind and
fenfelefs hufband ? we mould look upon fuch an aflion
as bafe and infamous to the laft degree ; and yet, it is
nothing in companion of what we are now treating of.
For you are to underftand, that we ourfelves have thefe
two different women, to wit. the fpirit and the flelh,
t/ithin our own fouls, which the divines, in other terms,
call the fuperior and the inferior part -, the fuperior part
of our foul is that in which refide the will and reafon,
which is that natural light GOD beftowed on us at our
creation. This reafon is fo beautiful and noble, that it
makes man like GOD, capable of enjoying him, and
unites him by a brotherly love to the very angels. It is
the noble woman to whom GOD has married man, that
they may live together, and that he may follow its
C c 2 couniel
190 tfhe Sinners Guide^ Book I.
counfel and dictates in all things ; that is to fay, that he
may let himfelf be guided by that cekftial light, which
is reafon. But for the inferior part of the foul, it is
taken up by the feniual appetite, which we have already
fpoken of, and which has been given us for no other
end, but the defiring of things neceffary for the fupport
of our lives, and for the coniervation of mankind. But
this is to be done according to the rules which reafon
prefcribes ; as a good fteward would do, who makes no
provifion but what his matter bids him. This appetite
therefore is the flave we have all this while been talking
of; nor is it fit to be a guide, becaufe it wants the light
of reafon, and upon that account muft itfelf be directed
by another. But man on the contrary, has been fo un-
happy, as to place fuch an immoderate affection upon,
and to give himfelf over entirely to the fatisfying of this
wicked woman's lufts, that he has taken no notice of
the fuggeftions of reafon, which he mould have guided
himfelf by, but has in all things followed the directions
of his appetite, and made it is whole bufinefs to fatisfy
every irregular defire. For we fee, there are fome men
fo fenfual, fo unruly, and fo abandoned to the defires of
their own hearts, that there is fcarce any thing they
propofe, but immediately like beads they purfue it,
without any refpect either to the laws of juftice or of
jreafon. And what is this but giving themfelves up to
the fiefli, which is the deformed loathfome (lave, and
following all thofe delights and paftimes fhe has any in-
clination to, and defpifmg the advice of that noble and
lawful wife, which is our reafon.
7. But what is flill more intolerable, they are not fa-
tisfied with ufmg this lady fo bafely, but will force her
to ferve this wretched Have, and to make it her whole
bufinefs, day and night, to think of, and to procure what-
ever may ferve for the fatisfying of her bafe defires. For
when a man employs all his wit and fenfes about nothing
jn the world, but inventing new faftiions in his drefs, in
his buildings, in his table and diet, for the pleafing of
Jiis palate, with new fauces and pickles ; in the furniture
of his hpuje, and in continually thinking of new meajis
Part II. Ch, 8. Slavery of the Wicked. 1 9 1
and devices, for raking up of money, to compafs all thefe
things , what does he elfe, but take the foul off from
thole fpiritual exercifes which are more fuitable to the
excellency of her nature, and make her a mere drudge to
that creature, who ought to have done the fame offices
for her ? When a man, that is paffionately in love with
a woman, ufes all the wit he has in writing love-letters,
and in compofing fongs and poems, and fuch other prac-
tices as are ufual in tfrofe cafes : what does he in all this,
but make the miftrefs wait upon the maid, by employing
this divine light, in contriving means to fatisfy the im-
pure defires of the flefh * ? When King David ufed fo
many flights to cover the fin he had committed in fecret
with Bathfheba , fending for her hufhand out of the
camp; inviting him to fupper; making him drunk j
and afterwards giving him letters to the camp, with
private orders to Joab, to put him in the very heat of the
engagement, that fo the innocent man might be taken
put of the way. Who was contriver of this chain of
wickednefs, but reafon and the underflanding ? and who
was it that urged them to it, but the wicked flefli, to
cloak her fault, and to enjoy her delights with the more
fecurity ? Seneca though a heathen and a philofopher,
blufhed at thefe things, and therefore ufed to fay-{-: " It
is beneath me who have been born to fomething that is
great, to be a flave to my own flem." If we fliould be
aftonimed at the ftupidity of that man fo bewitched, how
much more reafon have we to be concerned at this dif-
order, which is the occafion of our being deprived of
much greater benefits, and of our falling into more de-
plorable misfortunes ?
8. Now though this be fo frequent, and fo monftrous
a diforder, we take little notice of it, and no-body is fur-
prized at it, becaufe the world is fo diforderly. For as
St. Bernard fays J, We are not fenfible of the flench of
our crimes, becaufe the number of them is fo great.
For as no-body is affronted to be called a blackamoor in
thofe countries, where every-body is as black as himfelf ;
and
* 2 Reg. c. xi. -f Sen, Ep, 65. J St. Bern. Ep. ad
Fratres de Mon^e Dei.
Sinners Guide. Book L
and as no one thinks it a difgrace to be drunk (notwith-
flanding the filthinefs of the. fin) where drunkennefs is in
fafhion ; fo this diforder being general, there is fcarce
any one that looks upon it as he ought to do. From
what has been faid we may fee how unhappy a flavery
this is , and not only that, but what dreadful torments
man muft expect in punilhment of his fins, which have
delivered up fo noble a creature into the hands of fo
cruel a tyrant. The author of Ecclefiafticus looked
upon it as fuch when he prayed to GOD *, That he would
take frwn me the greedinefs of my belly > and let not the lufts
of the flejh take bold of me , and give me not over to ajhame-
iefs and fooli/h mind. As if he had begged not to be de-
livered into the hands of fome cruel tyrant or execu-
tioner -, looking upon his irregular appetite as fuch.
SECT. H.
9. If you would now be acquainted with the power
of thi$ tyrant, you may eafily gather it, by obferving
what effects he has wrought in the world in all ages. I
vrill not to this purpofe reprefent to you the fictions of
the poets, or fet before you the example of their famous
Hercules, who after having killed or tamed all the
monfters in the world, was himfelf at laft fo fubdued by
the unchafte love of a woman, as to lay down his club
for a diftaff, and to leave his adventures to fit and fpin
amongft a company of maids, in compliance to his
haughty miftrefies commands. It is a pretty invention
of the poets, to mow yhat arbitrary power this paffion
cxercifes over us. Nor will I alledge the authority of
the holy fcripture in proof of this truth , nor bring the
example of Solomon f, a man of fuch extraordinary
wifdom and fanftity on one fide, whilft on the other, he
was proftrating himfelf before his idols and building
temples to them, in compliance to his concubines. It is
an example indeed that comes very home to our prefent
purpofe ; but we will only take notice of thofe inftances
that occur to us daily. Confider therefore, what dan-
gers an adultereTs expofes herfelf to, for the fatisfying
of
* Eccl. c. xxiii. v. 6. t S Re S? c> xi -
Part II. Ch. 8. Slavery of the Wicked. 193
of an inordinate appetite. ^ I choofe this pa/lion before
any of the reft, that by this you may difcover the force
of the others. She knows, that Ihould her hufband
furprize her in the crime, me is a dead woman, and that
me mall in one moment loofe her life, her honour, her
riches, and her foul, nay, and whatever elfe flic is ca-
pable of loofing, either in this world or ia the next,
which is the greateft k>fs can be fuftained. She knows,
that befides all this, (he (hall difgrace her children and her
whole family , and that me mall herfelf find fubjeft of
eternal forrow , and yet fuch is the force of this pafiion,
or rather, fuch is the tyrant, that it makes her break
through all thefe difficulties, and fwallow down fo many-
bitter draughts, fo eafily, for the executing of all that
it commands her. Was there ever any mafter fo cruel,
as to expofe even his (lave to fo much danger, for the
performance of his orders ? can you think of any flavery
more hard and miferable than this ?
10, This is the ftate the wicked generally live in, ac-
cording to the royal prophets remark, when he fays, Such
ar are fet in darkwfs, and the Jhadaw of death, bound in
want and in iron -\. What can the prophet mean by this
darknefs, but the dark blindnefs the wicked live in, who
neither know themfelves nor GOD as they ought to do-,
nor underftand what it is they live for, or what is tire
end of their creation. They are unacquainted with the
vanity of what they love, and are not fenfibk of the
flavery they are oppreft with. And what are the chains
that bind them down, but the force of thofe irregular
affections, by whkh their hearts are fo clofe linked to
thofe thin-gs, they have fo unlawful a love for ? and what
can this hunger fignify, but the infatiable defire they
have of a great many things, which there is no pofli-
bility of obtaining ? is there any flavery fo troubiefomc
as this ?
1 1. Let ws take another example of this fame pa-flion.
Caft your eyes on David's eldeft fon Ammon, who as
foon as ever he beheld his fitter Thamar with a wanton
eye, was fo blinded, fb fettered* and fo- tormented with
this
f Pfalrncvi* v. 10.
196 *Tke Sinners GuUe. Book I.
ttndants, his pofture, his gate, his mien, his difcourfe,
his looks , in fine, all he does tends this way , becaufe,
it is done fo as it may gain him moft efteem, and procure
him the empty puff and blaft of honour : fo that if you
look narrowly into him you will find, that what he does
or fays, is a bait for popular applaufe and commendation.
If we wonder at the folly of Domitian the Emperor, for
hunting after flies with a bodkin, when he had nothing elfe
to do. How much more mould we admire the folly of
the wretched ambitious man, who not only fpends fome
fpare time, but runs out his whole life in hunting after
the fmoke of worldly vanity ? it is this makes the unhappy
man do nothing he has a mifld to do ; he neither dreffes
himfelf according to his own fancy, nor goes where he
himfelf would go : fince he very often neglects even go-
ing to church, and does not care to converfe with vir-
tuous perfons, for fear the world, whofe flave he is,
mould reflect upon him. And what is yet worfe, this
vice makes him live above what he has, and by that
means reduce himfelf to a thoufand necefiities, which,
ruin his foul, and are very often the deftruction of his
poilerity, who have no other inheritance left them by
him, but his debts to difcharge, and his follies to imi-
tate. Can fuch perfons as thefe deferve any eafier punifh-
ment than that, a certain king inflicted on an ambitious
man , which was, to be ftifled with fmoke, faying, it
was no more than juftice that he mould be condemned to
die by fmoke, for having fpent all his life in feeking after
fmoke and wind.. What mifery can be greater than this ?
j 4. What mall I fay of the greedy covetous man, who
is not only a (lave too, but even an idolater of his money ?
while he lerves, adores, and obeys it in every thing it
commands him : for this he fafts fo rigoroufly, as fcarce
to allow himfelf a morfel of bread ; this treafure, in
fine, he loves more than he does GOD ; whom he makes
no fcruple to offend for the leait profit. This is his
comfort, his glory, his hope, the continual fubject of
all his thoughts, and the object of his love : with it he
goes to (leep, with it he rifes, employs his whole life
about it, and is continually finding out new ways to im-
prove
Part II, Ch. 8. Slavery of the Wicked. ~ 197
prove it ; negleding at the fame time, and forgetting
himfelf and every thing elfe. Can we call fuch a man
the mafter of his money, to difpofe of it as he has a
mind ; or ought we not rather to fay, that inftead of his
money being a flave to him, he becomes a flave to his
money, confidering himfelf as it were made for his mo-
ney, and not his money for him ? neglecting his belly
and his very foul, to give himfelf entirely to it ?
1 5. Can there be a harder flavery than this ? for if we
.call that man a prifoner, who is clapt up into a dungeon,
or loaden with chains and irons ; what better name can
we give him, who has his foul oppreffed and charged
with the diforderly affection of what he loves ? for
when a man is once come to this degree, he has not
any one power of his foul that enjoys a perfect liberty -,
ne is not his own mafter, but his flave, whom he has fo
paffionate a love for. For wherefoever his love is, there
his heart will be, though ftill he does not lofe his free-will.
Nor does it fignify any thing what chains you are tied
down with, if the nobler part of you is made a prifoner ;
nor does your confenting to your imprifonment make
your confinement lefs , nay, on the contrary, if it be a
true prifon, the more voluntary it is, the more dangerous
it will be ; as we fee in poifon, which if pure, is no lefs
hurtful, becaufe it is fweet : certainly there can be no
ftraighter prifon than that you are thus confined too,
which makes you turn your eyes away from GOD,
truth, honefty, and the laws of juftice; and lords it over
you at fuch a rate, that as a drunken man is not his
own mafter, but a flave to his liquor, fo he that is op-
preffed with this flavery, is no longer in his own power,
but at the command of his pafflon, though his free-will
is yet remaining. Now if imprifonment be a torment,
what greater torment can there be, than that which one
of thefe miferable men endures ; by continually defiring
what he knows he can never obtain -, and yet he cannot
forbear or curb his defires, fo that he is reduced to fuch
circumftances, that he knows not which way to turn
himfelf. And being in this perplexity and trouble, he
is forced to make ufe of the words of a certain poet to
Dd 2 an
198 tte Sinners Guide. Book I.
an ill-natured lewd woman : " I love you, and I hate
you at the fame time, and if you afk me the reafon of it,
it is becaufe I can neither live with you, nor without you. 9 '
But if at any time he endeavours to break thefe chains,
and to overcome his paffions, he immediately finds fuch
refiftance, that he very often defpairs of obtaining the
victory, and returns to his chains and flavery again.
Do not you think after all this, that we may very well
be allowed to call this ftate, a torment and captivity ?
1 6. If thefe prifoners had but one chain to hold them,
their miferies would be much lefs, for there were fome
hope of breaking a fingle bond, or overcoming one
enemy alone. But how miferable muft we imagine their
condition to be, when we confider what a great number
of other paffions, like fo many fetters, keep down thefe
unhappy creatures ? for man's life lying open to fo many
neceffities, and every neceffity exciting fome new defire,
and adding as it were, another link to the chain , it fol-
lows, that he who has a great many paflions, muft have
but very little command of his own heart ; but (till this
is mere in fome perfons than in others , for fome mens
apprehenfion is naturally fo tenacious, that they can fcarce
ever put from them any thing, that has once taken pof-
feflion of their imagination. Others are of a melancholy
temper, which makes them conceited and violent in their
clefires. Others are mean fpirited, who look upon all
things, though never fo inconfideyable, as great and
worthy to be coveted, for every little thing feems great
to a poor foul. Others are naturally violent in whatever
they defire, as generally women are , who as a philofo-
pher obferves, paflionately love, or hate, becaufe there
is no medium in their affections. All thefe paffions ex-
ercife continual cruelties upon thofe that are fubject t;o
them ; now if the mifery of being bound with but one
chain, and of ferving only one mafter be fo great, how
miferable muft that man's condition be who is held by
fo many chains, and has fuch a great number of mafters
to command him, as the wicked man has ; for every
pafTion and vice he is fubject too, is a diftind mafter, an,d
Requires his obedience and fubmifHon.
Part II. Ch. 8. Slavery of the Wicked.
Can there be any greater mifery than this ? for if the
dignity of man, as man depends on two things, viz,
reafon and free-will ; what can be more oppofite, either
to the one, or the other, than pafiion is, which at the
fame time blinds the reafon, and drags away the free-will
along with it ? by which you may perceive what preju-
dice we receive from the leaft irregular affection, fmce it
turns a man out of his throne by obfcuring his reafon,
and perverting his free-will, without which two, man is
no longer a reafonable creature, but a mere brute. See
here the unhappy flavery the wicked are reduced to ; as
men that will neither take notice of the laws, or infpira-
tions of GOD, nor the dictates of their own reafon, but
are hurried away by the impulfe of their own paffions
and appetites.
SECT. III.
Of the liberty virtuous men here enjoy,
17. This is the cruel flavery the Son of GOD came
down from heaven, to deliver us from ; and it is this
liberty and victory Ifaiah fo highly commends, when he
fays , Thofe whom thou haft redeemed, they jhall rejoice be-
fore thee, O Lord, as they that rejoice in the harveft, as
conquerors rejoice after taking a prey, when they divide the
fpoils. For the yoke of their burthens, and the rod of their
Jhoulder, and the fceptre of their opprejfor, thou haft over-
come , as in the day of Median *. All thefe names, of
yoke, of rod, and fceptre, agree very well with the ty-
rannical power of our paflions and appetites; becaufe
the devil, who is the prince of this world, makes ufe of
them as very proper inflruments to work us under his
tyranny, and into fubjection to fin. From this tyranny
and fubjection, the Son of GOD has delivered us by the
fuperabundance of his grace, which the facrifice he made
of himfelf on the crofs, has purchafed for us. For
which reafon the apoftle fays, 'That our old man is cruci-
fied with him -f ; meaning here, by The old man, our fen-
fitive appetite, which became diforderly by the fin of
our firft parent. And the reafon why our old man has
been
c. ix. v, 3, 4, f R om, c, vi. v. 6.
2oo he Sinners Guide. Book I.
been crucified with him, is becaufe he by the merit of
his pa/lion, has obtained grace for us, whereby we may
fubdue this tyrant, and make him fuffer the fame punifh-
ment he has caufed us to fuffer; thus crucifying him
who before crucified us, and bringing him into flavery,
under whofe (lavery we have been To long groaning,
Thus, what the Prophet Ifaiah foretold in another place,
has come to pafs : They Jhall make them captives that had
taken them, and Jhatt fubdue their opprefors *. For our
fenfual appetite, before the reign of grace, tyrannized
over our underftanding, and made it a flave to all its
unlawful defires ; but as foon as ever grace came into its
fuccour, it grew fo ftrong, as to prevail againft this
tyrant, and make it fubmit to what reafon prefcribed.
1 8. This fubduing of the appetite to reafon, has been
in a particular manner reprefented to us by the death of
Adonibefech king of Jerufalem, who was put to death
by the Children of Ifrael, after they had firft cut off his
fingers and toes. This unhappy prince feeing himfelf
in this condition, and calling to mind the cruelties he
had before exercifed upon others, was heard to fay,
Seventy kings, having their fingers and toes cut off, gathered
up the leavings of the meat under my table -, as I have done,
fo hath GOD requited me -^. After which the fcripture adds,
that he was carried in this condition to Jerufalem, and died
there. This cruel tyrant is a figure of this world, which
before the Son of GOD came down from heaven, cut off the
hands and feet of almoft all men in general, by this
means maiming and putting them out of the capacity of
ferving GOD ; cutting off their hands to hinder them
from doing any good ; and their feet to prevent them
from fo much as defiring it; and befides all this, reducing
them to the neceffity of living upon the poor fcraps that
fell under his table, that is, the fenfual pleasures of the
world, wherewith this wicked prince maintains his fer-
vants. There is much reafon for calling them fcraps,
and not pieces of bread, becaufe this tyrant is fo niggardly
in diftributing of thefe crumbs and fragments, that he
never
* Ifa'ah, c. xiv. v. 2. f Judu. c. i. v. 7.
Part II. Ch. S. Liberty of tie Jujt. 50 1
never gives enough to fotisfy their appetite. But after
our Saviour came into the world, he made this tyrant
undergo the fame torments he had put others to before,
cutting off his hands and feet, that is, defeating all his
forces. The fcripture exprefsly declares, that Adoni-
befech died in Jerufalem ; becaufe this was the place where
our Saviour by his death, deftroyed the prince of this
world, and where dying upon the crofs, he crucified this
tyrant, binding him hand and foot, and taking all his
power from him. And therefore immediately after his
moft facred pafilon, men began to triumph and infulc
over this tyrant, and fo to lord it over the word, the
devil, and the flefh, with all its concupifcences, that
neither all the tortures they could be threatened with or*
one fide, nor all the pleafures that could be propofed to
them on the other, were able to make them commit any
mortal fin.
SECT. IV.
Of the canfes whence this liberty proceeds.
19. You will afk perhaps whence this great victory
and liberty proceeds ? to whk h I anfwer, that next to
GOD, it proceeds immediately, as I have faid already
from this grace, which by the means of thofe virtues it
infpires, fo moderates the heat of our paflions, as not to
let them get the better of reafon. So that as forcerers
can by certain fpells enchant fnakes, that they mail do
no hurt, without killing them or taking away their ve-
nom -, fo the grace of GOD charms all the venomous fer-
pents of our paflions ; and though it ftill leaves them
their natural being in perfect vigor, yet they can do us
no hurt with their poifon, becaufe they are not capable
as they were before, to infect our lives. This was meant
by the Prophet Ifaiah, when he faid, We faking child
fiallplay on the hole of the afp, and the weaned child Jhall
thrujl his band into the den of the bafdijk. They Jhall not
hurt, nor Jhdl they kill in all thy holy mountain, for the
earth is filled with the knowledge of the Lord, as the cover-
ing waters of the fea *. It is plain the prophet does not
fpeak
* Ifaiah, c. xi, v, 8,9,
202 The Sinners Guide. Book t;
fpeak here of vifible, but of invifible ferpents, which
are nothing but our own paffions and bad inclinations,
which when once they break out, are enough to corrupt
the whole world. Nor does he fpeak of corporal chil-
dren, but of fpiritual, and thofe he calls fucking children,
as fuch as are but juft beginning to ferve GOD, and there-
fore mufl be fed with milk ; but thofe that are wean'd, are
fuch as have made a greater progrefs, and can go alone,
and eat bread and ftronger meats. The prophet there-
fore fpeaking of both, fays of the former, that they
fhall be glad to fee, how notwithftanding they are per-
petually in the very midft of thefe invifible ferpents -, yet
the grace of GOD will fecure them from receiving any
confiderable hurt, by not permitting them to confent in
any manner to fin. As for the latter, thofe I mean, that
are already weane d, and have advanced farther in the
way of GOD, he fays, they mail put their hands into
the very dens of bafilifks ; which is as much as to fay,
that GOD will preferve them, even in their greateft dan-
gers -, fo that we fee thefe words of the pfalmift verified
in them. Thou Jhall walk upon the afp and the bajilijk^
thou Jhall trample under foot the lion and the dragon *:
Thefe are they that (hall receive no harm at all, though
they put their hands into a bafilifk's den, becaufe thefe
ferpents mail be fo charmed by the abundance of GOD'S
grace, fp read ing itfelf over the whole face of the earth,
that they fhall not do any hurt to the children of GOD.
20. St. Paul explains this much more clearly, and
without any kind of metaphor ; for after having dif-
courfed very fully of the tyranny our irregular affections
and our flefh exercife over us, he crys out at laft, Un-
happy man that I am, who Jhall deliver me from the body of
this death-\? but he himfelf immediately anfwers his
own queftion in fhort, and fays, The grace of GOD which
is given us by Jefus Chrijl our Lord J. What he means
here by The body of death, is not this body of ours, that
is fubject to a natural death, which we all of us look
for -, but what he himfelf in another place calls The body
rf
*Pfalm xc, v. 13. -j- Rom, c. vii. v, 24* J Ibid. y. 25*
Part II. Ch. 8. Liberty of the Jujl. 223
cfSin*-, that is, our depraved appetite, from which pro-
ceed all inordinate affections, which are continually en-
ticing us to fin, juft as the members do from the body ;
and this is the body the apoftle fays, the grace that 'is
given us through Jefus Chrift delivers us from; as from
a cruel tyrant.
21. The fecond, and that a main caufe of this liberty,
is the greatnefs of that joy, and of thofe fpiritual con-
ifolations which the virtuous enjoy, as we have proved
already. By thefe all their defires are fo fully fatisfied,
that they eafily overcome and difmifs all their irregular
appetites ; and having found out this fource of all that
is good and pleafant, they covet no other happinefs, as
our Saviour himfelf declared to the Samaritan woman,
when he told her ; But be that Jhall drink of the waters
which I Jhall give him, (which is the grace of GOD] Jhall
not thirft for ever -f-. St. Gregory allures us of the fame
thing in one of his Homilies, in thefe words, " He who
is once thoroughly acquainted with the fweetnefs of a
heavenly life, immediately bids adieu to all thofe things
he had a fenfual love for before. He forfakes all he is
in pofleflion of; he diftributes liberally all his treafures;
his heart is enflamed with the defire of heaven ; there is
nothing upon earth can pleafe him , and whatfoever he
before thought beautiful and lovely, he now accounts
deformed and hideous ; becaufe this precious jewel is the
only thing that mines and glitters to the eyes of his foul."
for when the veffel of our heart is full of this liquor*
and the thirft of our foul is quenched with the fame ;
it has no occafion to run after the fleeting and vain plea-
iures of this life ; but live free from the flavery of all
thofe affections, which bafe earthly pleafures excited in
ner , becaufe where there is no love for them, there can
be no flavery to them , and thus the heart that has found
him who is the Lord of all things, finds itfelf to be in
fome meafure Lord of all things ; there beirjg ho other"
folid good which it does not meet with iri this one good.
22. Add to thefe two divine favours, which aflift Us
fo much in the regaining of our liberty, the pains vir-
E e tuows
* Rom, e k vi. v, 6* f St - M n c ' iv - v> J 3-
224 2fo Sinners Guide. Book I.
tuous men take to fubdue the flelh to the fpirit, and to
make the pafiions fubmit to reafon. By this means they
gradually mortify their pafiions, obtain a habit of virtue,
and lay afide that heat and violence which ufed to difturb
them before. For if, as St. Chryfoftom fays, " The
wildeft beads that are, by living amongft men, come in
time to lofe their .natural fiercenefs, and to grow tame
and gentle, by obferving the fame qualities in men.'*
Which gave a poet occafion to fay, that time and cuftom
bring lions under obedience , what wonder is it, that
our paflions, if we but accuftom them to fubmit to rea-
fon, mould by degrees become tame and rational, that
is, mould in fome manner partake of the quality of the
fpirit and of reafon ; and love nothing more than to do
as they do ? now if this may be done only by ufe and
cuftom, how much fooner and more efficaciously muft it
of necefllty be effected, when ufe and cuftom are afiifted
by grace.
23. Hence it is, that thofe who ferve GOD, very often
feel a more fenfible pleafure and fatisfaction, if I may fo
term it, in their recollection, filence, reading, prayers,
meditations, and in all their other exercifes, than they
could find in hunting, hawking, gaming, and converfa-
tion, or in any other worldly recreations and diverfions^
which they look upon as mere torments, infomuch,
that the flem itfelf begins now to hate what it loved be-
fore, and to be pleafed with what it formerly loathed.
All this is fo true, that the inferior part of our fouls, as
St. Bonaventure obferves in the preface of his Incentive to
the Love of God, is very often fo delighted in prayer, and
in converting with GOD , that it is no fmall torment to
it, when there is any, though never fo juft caufe, that
obliges it to break off thefe exercifes. And this is what
the Royal Prophet meant, when he faid*: I will blefs the
Lord, who hath given me under/landing : moreover my rein*
alfo have ccrrefled me even till night ; or as another tranf-
lation has it : Have inftrufted me all the night-long. This
is without doubt a particular favour of GOD'S grace ;,
becaufe the expofitors of the holy fcriptures underftand
in
* Pfaltn xv. v. 7.
Part II. Ch. 8. Liberty of tie Jujt. 225
in this place by the reins, all the inward affections and
motions of man ; which as we have faid already, are the
general incentives to fin. But yet by virtue of this
grace, they are very often fo far from ftirring us up to
fin, as they ufed to do, or from fighting for the devil,
whofe fervice they were engaged in before -, that on the
contrary, they forward us in virtue, and running over to
Jefus Chrift, turn their arms againft the common enemy :
though this may be feen in all the exercifes of a fpiritual
life, it appears much more plainly in our forrow and con-
trition for our fins; wherein the inferior part of our
foul has its (hare, afflicting itfelf, and (hedding tears for
them. This is the reafon of David's faying : "That his
reins reproved him in the night-time -, becaufe then the
day being ended, the juft are ufed to examine their con-
fciences, and to bewail whatever they have offended in ;
and then it was, that he himfelf, as he fays in another
place: Swept his fpirit* by this exercife. It was in the
night, I fay, that his reins reproved him, becaufe the
forrow which he felt in this part of his foul, for having
offended GOD, was a continual correction, to keep him
from falling into thofe fins again, which had troubled
him fo much. Upon which account, he with a great
deal of juftice thanks GOD , becaufe, not only the fupe-
rior part of his foul, which is the feat of reafon, invited
him to do good, but even the inferior part too, which is
ufed for the moft part, to encourage us to evil. Though
all this be really true, and one of the greateft benefits we
receive from Chrift's redemption, who redeemed us moft
fully, and gave us perfect liberty ; yet we ought not to
take occafion from hence, te be negligent, nor truft too
much to our fle.fh, be it never fo mortified, during the
courfe of this mortal life.
24. Thefe therefore are the chief caufes of this extra-
ordinary liberty. And amongft feveral other effects it
produces, one is the new knowledge we have of GOD,
and the confirming of us in the faith and religion we pro-
fefs, as GOD himfelf openly declares to us by the Prophet
Ezekiel, faying : Vbey Jhall know that I atn the Lord,
E e 2 when
* Pfalrolxxvi. v. 7.
Sinners Guide. Book. I.
when they Jh&ll have broken the bonds of their yoke , and
Jkall have delivered them out of the hands of thofe that ride
'ever them -f. We have faid already, that this yoke was
our fenfuality, or our inordinate affedlion for fin, which
dwells within our flefh, and which oppreffes us, and
makes us fubject to fin. The chains ot this yoke are
all thofe bad inclinations by which the devil catches hold
of us, and draws us after him -, now thefe bad inclinations
are fo much the more efficacious, as they have been for-
tified by a longer habit. St. Auguftin, by his own con-
fefTion, had fufficient experience of this, for he fays : " I
was bound, not with anothers fetters, but thofe of my
own -hard and iron will, which the enemy had in his
power, and of which he made a chain for me, and tied
me down with the fame. For my perverfe will has been
the caufe of my vicious defire -, and whilft I followed my
vicious defires I contracted a vicious habit, which for
want of being refilled, grew into a necefiity ; with all
which, as with fo many links, that have gone towards the
making up of the chain, I have been tied down and re-
duced to the utmoft hardfhip -J-." When a man finds
himfelf as this faint did, to have been groaning for
fome time under flavery, and after having made feveral
attempts to get out of it, perceives his efcape fo diffi-
cult-, yet when he addrefies himfelf to GOD, fees all his
chains broken, his paffions mortified, himfelf at liberty,
and mafter of his own appetites, with the yoke that had
preffed fo heavily upon his fhoulders, lying now under
his feet: who, but GOD can he imagine has broken his
fetters, and eafed him of the weight that had fo long
galled his neck ? what has he to do, but to praife GOD
with the Royal Prophet, and to cry out with him J: O
Lcrd, thou heft broken my chains ; I will offer up a facrijict
of praife to thec, and will call upon thy holy name.
CHAP.
* Ezech. c . xxxiv. v. 27. f Conf. L. viii. c, 5.
Pfaiir, cxv. v. 8.
Par 1 1 1. Ch , 9 . Inward Peace of the Jit/}. 227
CHAP. IX.
Of the eighth privilege of virtue^ viz. The inward peace
and calm the virtuous enjoy ; and of the miserable reftlefs-
nefs and difturbance the wicked feel within themfelves.
j.TT^ROM this privilege above-mentioned, which is
JP the liberty of the Sons of GOD, flows another in-
ferior to it, which is the inward peace and tranquility
they enjoy. For the better underftanding whereof it is
to be obferved, there are three forts of peace ; one with
our neighbour, another with GOD, and the third with
ourfelves. Peace with our neighbours confifts in fuch a
friendly and civil correfpondence with them, as baniihes
all defign or defire of doing any man a prejudice. This
peace David had, when he fays, With them that hated peace
I was peaceable \ when 1 fpoke to them, they fought again/I me
without caufe *. St. Paul recommends this fame peace
to us, when he advifes us, If it be pojfible, as much as is
in you> have peace with all men -f. The fecond peace,
which is that with GOD, confifts in his friendfhip and fa-
vour, and is to be obtained by the means of juftification,
which reconciles man to GOD, and makes them both love
one another, without any difturbance or contradiction on
either fide. The apoftle fpeaking of this peace, fays,
Therefore being juftifad by faith ', let u< have peace with GOD
thro* our Lordjefus Chrift J. The laft peace is that which
a man has with himfelf ; nor ought any body wonder at
this kind of peace, fince we know very well, that there
are in the very felf fame man, two oppofite to one ano-
ther, as are the outward and the inward man, the flefti
and the fpirit, the pafTions and reafon. For the flem and
the pafllons are not only at perpetual variance with the
fpirit, but befides difturb the whole man with their irre-
fular appetites, and trouble his inward peace which con-
fts in tranquility of mind.
SECT.
* Pfalm cxix. v. 7. f Rom.[xii, v, 18. J Rom. c. v. v. x.
228 The Sinners Guide* Book I,
SECT. I.
Of the inward rcftle/nefs and difauiet of the wicked.
2. Wicked men, and fuch as hearken to the perfua-
fions of the flefh, are never free from fuch difturbances
as thefe. For being on the one hand deprived of GOD'S
grace, which is the curb to keep their pafllons in awe,
and on the other, their defires being fo active and unruly,
that they are fcarce able to refift them in the lead thing
imaginable ; it neceffarily follows, that they muft be car-
ried away by an infinite number of oppofite defires ;
fome by the defire of honour, others of great employs,
others of converfation and friendlhip, others of great
and honourable titles, others of riches, others again of
iuccefs in marriage, and others of recreations and plea-
fures. For thefe appetites are like a devouring fire, that
confumes whatever it catches hold of; or like a ravenous
bead, that is never fatisfied , or like the leech that is
perpetually thirfting after blood ; and which as Solomon
fays, Hath two daughters, that fay, bring, bring *. This
leech is nothing but the infatiable defire of our heart ;
and her two children are necefiity and concupifcence.
The firft of them feems to be a true thirft, but the laft
is only a falfe one, though they are both of them equally
troublefome, notwithftanding our fuppofing one to be a
real, the other but a pretended necefllty. This is the
reafon why no wicked man, whether he be rich or poor,
can ever enjoy any content. For if he be poor, then
want is continually difturbing his heart, and crying out,
more yet, more yet; whilft concupifcence never ceafes
to break the rich man's reft with the fame noife. How
then can man enjoy any eafe, that has two fuch impor-
tunate beggers always making a noife at his door, and
craving many things he is not able to give them ? what
trouble muft a poor mother be in, that has ten or a dozen
children hanging' about her, continually bawling for
bread, if fhe has not a morfel to give them ? this is one
of the greateft miferies the wicked endure: T'hey perijh,
fays the plalmift, with hunger and thirft , and their fouls
* Prov. c. xxx. v. 15. fall
Part II. Ch. 9. Inward Dijlurb. of the Wicked. 229
fail within them *. For felf-love, the caufe of all thefe
defires, having got fo much power over them, and they
placing all their happinefs in earthly riches andpleafures :
it is impofllble they mould not, with greedinefs, hunger
and thirft after thofe things, upon which they imagine
all their happinefs depends. And becaufe they cannot
always obtain what they long for, being prevented by
others, more covetous and powerful than they ; they dif-
turb themfelves like a froward child, that longs for every
thing it fees, and grows fullen if denied it. For as the
obtaining of our wifa is according to the wife man,
The tree of life f, fo there is nothing in the world tor-
ments us worfe, than to be difappointed of what we have
a mind for. It is like being ready to die for hunger,
and having nothing to eat. But what is word of all,
the more they are hindered from obtaining their defires,
the more their defire increafes, and as they find they
have lefs hopes left, they are more vexed and troubled ;
fo that they are continually turned about like awheel
that is in perpetual motion.
3. This is the miferabie condition our Saviour ex-
prefled, fo much to the life, by the parable of the pro-
digal fon, of whom he fays J; that leaving his father's
houfe, he travelled into a far country, and there fquan-
dered away his fubftance in riot and debauchery : and
when he had fpent all, there happened to be a great fa-
mine in thofe parts, during which, he was reduced to
that extremity, as to be obliged to look after fwine, and
what is dill more, he was pufhed to fuch ftreights, as to
defire to fill his belly with what the hogs themfelves lived
on, and yet nobody would give him even that. Could
any one lay out the whole courfe of a wicked man's life,
with all the miferies that attend it, in more lively colours
than thefe ? who can this prodigal fon be that leaves his
father's houfe, but the unhappy finner, who feparates
himfelf from Almighty GOD, gives himfelf over to all
forts of vices, and abufes all GOD'S favours and mercies?
what is this country, where there is fo great a famine,
but this miferable world, where worldly men are fo in-
fatiable
* Pfalm cxxxvi. v. 5. f Pfalm xiii. v. 12. St. Luke, v. i j..
The Sinners Guide. JBook I.
fatiable in their defires, as never to be fatlsfied with
what they have , but are perpetually running up and
down like ravenous wolves, ftill feeking after more ?
and what can you imagine is the employ of their whole
life ; but feeding of hogs ; that is, labouring how td
content their own fwinim appetites ? if you are not con-
vinced of this truth, obferve a young man, who is wholly
intent upon the world from morning till night, and you
will fee that all his bufiriefs is, beaft-like, to find out new
ways to pleafe and delight fome one or more of his
fenfes , as the fight, the tafle, the hearing, or the reft \
as if he were one of Epicure's followers, and not a difciple
of Jefus Chrift , as if he had nothing die to look after,
but a body like a beaft ; as if he believed that fenfual
pleafures were his only end. Thus his whole entertain-
ment is to run from place to place, here to-day and
there to-morrow, in purfuit of frefh delights for the
feeding of his corporal fenfes. What other end can he
have in his gallantry, in his feafting, and banquetting,
in his foft beds, in his mufic, in his converfations, in
his vifits, in his walks, but to look after meat for this
fort of fwine ? you may give all this what name you
pJeafe, call it gentility, or grandeur, or good breeding,
if you will but know, that in the language of GOD, and
of the gofpel, it is nothing but feeding of fwine, be-
caufe as hogs love to be wallowing in dirt and mire, fo
the hearts of fuch men love nothing but the filth of car-
nal pleafures.
4. But the greateft rhifery is, to fee that the fon of
fuch a noble father, born to be fed with the bread of
angels, at GOD'S own table, cannot fatisfy his hunger
with fuch vile food, fo great is the fcarcity of it. Be-
caufe there being fo many buyers of this commodity they
hinder one another, and fo they all go away unfatisfied.
My meaning is, that whilft fo many are catching at it,
there muft needs be much ftrife, as it is impoffible for
fwine to feed under an oak without grunting and biting
one another, to get the better (hare of the acorns that
fall.
This
fart II. Ch. 9. Inward Dtflurb. cftbe Wicked. 236
This is the dreadful hunger holy David defcribes,
where he fays * : They wandered in a wildernefs in a dry
-place without water , they were hungry and thirfty ; their
foul fainted in them. What can this extreme hunger
and third be, but the inordinate defire of the things of
this world the wicked are inflamed with ? this appetite
of theirs is fuch, that the more they give it, the greedier
it grows , the more it drinks the drier it is , and the
more wood they lay on, the more violently it burns.
O unhappy creatures, what can be the caufe of your be-
ing parched up with fuch a burning thirft as this is :
They have for faken me the fountain of living water, and have
digged to themfelves ciflerns^ that can hold no water -f . You
have miftaken the ftream of true happinefs, and for this
reafon you run up and down, till you lofe yourfelves
through wild and defart places, in fearch of the muddy
ponds and lakes of the perifhable goods of this world,
in hopes they will quench your thirft. This was cruel
Holofernes's policy when he befieged Bethulia , for as
foon as ever he fat down before the city, he commanded
his men to cut off all the pipes and channels that con-
veyed water to the town, fo that the poor befieged had
but a few little fprings left, juft by the walls where they
ufed to drink now and then by ftealth, rather wetting
their lips than quenching their thirft. Is not this youi 4
cafe, you who are always feeking after pleafures ; you
who are perpetually in purfuit of honour, and who are
fuch friends to every thing that pleafes the appetite,
for having miffed of the fountain of living waters -, what
elfe do you do, but run to the little fprings of creatures
that come in your way, and rather ferve to wet your
lips and increafe your thirft than to quench it. O un-
fortunate man ! What haft thou to do in the way of Egypt
to drink the troubled water $ ? What water can be more
troubled than fenfual pleafure, which is not to be drank
without perceiving an ungrateful tafte and fmell ? for
what worfe fmell than the flench of fin ; and what more
unpalatable, than the remorfe of confcience* occafioned
Ff by
* Pfalmcvi. Vi 4, 5* f Jerein, c. ii. V. 13. % Jefenu
c, a, V. 184
231 he Sinners Guide. BookL
by it ? which, as we are told, even by a philofopher, is
the infeparable companion of carnal pleafures.
5. Befides this appetite being blind, and unable to
diftinguifh between what it can obtain, and what it can-
not : and the eagernefs of defire, making that appear
very eafy, which is in itfelf moft difficult; thofe things are
often moft coveted that cannot be obtained , for there
is nothing worth coveting, but what is much fought
after and defired by many lovers. Now the appetite
being deprived of what it longs for, being hungry, and
wanting whereon to feed , often ftretching out its arms,
and yet grafping nothing but the air, and ufing all en-
deavours without any fuccefs ; therefore it frets inwardly,
waftes and confumes to fee itfelf fo far from what it de-
fires. For thofe two chief faculties of our fouls the
irafcible and concupifcible, being fo clofely united to-
gether, as never to be wanting to one another ; it is cer-
tain that whenever the concupifcible is fruftrated of its
defire, the irafcible comes in immediately to relieve
it, expofing itfelf to all accidents and dangers, that
it may give the other fatisfaction. From this con-
fufion of defires, proceeds the inward difturbance we
are now fpeaking of, which St. James calls a war ; when
he fays (- : From whence are wars and contentions among
you ? come they not hence ? from your concupifcences^ which
war in your members ? ye covet and have not^ &c. The
natural contradiction that is between the flelh and the
fpirit, and between the defires of each, has given the
apoftle a great deal of reafon to call it a war.
6. There is ftill another thing of this nature much to
be lamented, which is, that very often men obtain all
that feemed to fuffice, to put them into the ftate of fa-
tisfactSon they aimed at ; and when they are in fuch a
condition., that if they pleafed, they might live happy,
they then conceit they ought to afpire to fome other
honour, preferment, dignity, or the like ; which if they-
fail of, they are more perplexed for the mifs of that
nothing they want, than pleafed with the enjoyment of
all they poflefs. Thus they pafs their life with this
f Jam. c. iv. v. i, 2.
Part II, Ch . 9 . Inward Dijturb. of the Wicked. 232
thorn, perpetually pricking, or rather with this fcourge
continually chaftifing them, which palls all their happi-
nefs, and turns their pleafure into fmoke and vapour.
This is what I call nailing up the cannon, as enemies do
in time of war; for a little nail driven into the biggeft
piece of artillery is enough to make it unfit for fervice.
The cannon is ftill as big and as found as it was before ;
and yet fuch a little thing makes it lofe all its force. GOD
deals after the fame manner with the wicked. They
might fee plainly, if they would but open their eyes,
that, joy of heart is a free gift of Almighty GOD, who
beftows it upon whom he pleafes, and when he pleafes,
without making any preparation before-hand, as we do ;
and that he can take it away again whenever he thinks
fit, only by nailing up -the cannon ; that is, by permit-
ting fome unhappy turn, or change of their profperity
and fortune. And then, this fingle misfortune, tho*
unknown to any-body, is fufficient to make them as un-
eafy and melancholy, as if they had nothing in the world
to live on, though at the fame time they may be very
rich and happy in all appearance. GOD himfelf tells us
as much, when fpeaking by the Prophet Ifaiah, again ft
-the pride and power of the King of Aflyria , he fays *:
And under his glvry Jhall be kindled a burning, as it
'were the burning of a fire : To mew us that GOD can
fink a veflel when it fails with the faireft wind, can
weaken the greateft ftrength, and make a man miferable
in the midft of his profperity. The fame is fignified to
xis again in the book of Job, where it is faid J : The
giants groan under the waters , to let us know, that GOD
has his deep places and his punimments for the great
as well as for the little ones , though thefe feem to lie
more open to the misfortunes and injuries of the world.
But Solomon has expreffed the fame thing much plainer,
when counting up all the notable miferies in the world,
he reckons this one of the greateft of them : There is alfo
another evil, fays he, which I have feen under t he fan, and
that frequent among men. A man to whom God hath given riches,
and fubftance, and honour, and his foul wanteth nothing of
F f 2 ail
* Ifaiah, c. x. v. 16. -f Job, c. xxvi. v. 5.
233 We Sinners Guide. Book I
all that he defireth ; yet God doth not give him power to eat
thereof-, but a jirangcr Jhall eat it arpf. What does he
mean by thefe words, God doth not give him power to eat
thereof i but that he mall not enjoy even what is his own,
nor take the fatisfadion and pleafure which his pofleflions
might give him, becauie GOD had ordained that this
happineis fhall be difturbed and ruined. And here we
are given to underftand, that as true wifdom is not to
be learnt by dead letters, but that it is GOD who
teaches it ; fo neither does true content depend vipon,
the goods of this world, but upon GOD alone.
7. But to come home to our fubje<5t, how unhappy
muft thofe poor creatures be, who have nothing, if
even thole who enjoy all they can wifh are fo uneafy,
becaufe they do not enjoy Goo ? for the want of every
one of thefe things is a particular hunger and thirft that
torments them ; and a thorn that is perpetually pricking
their hearts : what peace, what quiet is it poflible for a
foul to have, when all its thoughts and defires are
continually fo importunate and rebellious ? the Pro-
phet fays very well of fuch fort of people J : But the
nicked are like the raging fea> which cannot reft. And
indeed, what fea, what waves, or what winds can
be more boifterous and ftormy, than the paflions and
defires of the wicked, which very often diflurb, not
only the fea, but all the world. But there often ftart
up contrary winds in this fea, -which is another more
violent fort of ftorm. For the fame defires, like op-
pofite winds, frequently refift one another-, fo thai;
what pleafes the flefh does not pleafe honour ; what
honour loves, riches does not care for ; reputation does
not covet that, which is agreeable to wealth ; nor does
floth or luxury defire what reputation does. So that by
this means it often happens, that the wicked, whilft
they defire all things, do not know what they would
have ; and fo are ignorant what to take, and what to
leave, becaufe their defires contradicl one another , juft
as bad humours do in diftempers which proceed from
different caufes, where the phyficians are puzzled what
remedy
\ E?ql. 9. yi. v. i. J Ifaiah, c. Ivii, v. 2o.
Par t II . Ch . 9 . Inward Difturb. of the Wicked. 234
remedy to prefcribe, becaufe that which is good for the
expelling of one humour, may be apt to nourifh another.
Such was the confufion of languages at Babel ( i ) and
fuch was that, for preventing of which the Royal Pro-
phet prayed to GOD, faying (2) : Caft down O Lord, and
divide their tongues^ for I have feen iniquity and contradic-
tion in the city. What therefore can this divifion of
tongues, this iniquity, and this contradiction be, but
the diflurbance which different paffions make in the
hearts of worldly-minded men, when they oppofe one
another, and one defires that which is againft the incli-
nation and defire of another.
SECT. II.
Of the inward peace and fatisfaftion good men enjoy.
8. Thus you fee what the condition of the wicked is ;
whilft the juft on the contrary, becaufe they know how
with prudence to moderate their defires ; how to mortify
their paflions ; how to make GOD, (and not the peri-
fhable goods of this life,) the only object of their happi-
nefs and the center of their repofe ; how to aim at no-
thing, but the acquiring of thofe eternal goods which
no- body can deprive them off; how to be in a per-
petual war with felf-love, with their own flelh, and with
the whole train of their irregular appetites ; and be-
caufe, in fine, they know how to refign their will to
GOD'S, to conform theirs to his, and to throw them-
felves entirely into his arms, are never molefted by any
fuch cares, fo as to have their inward peace loft, or fo
much as interrupted.
^This amongft feveral others, is one of the rewards
GOD Almighty promifes to thofe who love him ; as we
may fee almoft every where in the Holy Scriptures.
Holy David fays, Much peace have they that love thy law,
and to them there is no ftumbling block (3). GOD himfelf
fays by the Prophet Ifaiah ; O that thou hadft hearkened
to my commandments \ thy peace had been as a river ; and thy
jtiftice
(i) Gen. c. xi. (2) Pfalm liv. v. IQ. (3)
ptviii. v. 165.
235 7& Sinners Guide. Book I.
jujtice as the waves of the fea -f. The reafon of his call-
ing this peace a river, is becaufe it is able to extinguiili
the flames of our defires, to appeafe the burning heat
of our lufts, to water the dry and barren veins of our
hearts, and to comfort and refrefh our fouls. Solomon
aflures us of the fame truth in a divine manner, though
in a few words : faying, When the ways of a man Jhall
fleafe the Lord^ he will convert even his enemies to
peace J. What enemies are thefe that are at war with
man, but his own paffions, and the evil inclinations of
his flelh, which are perpetually fighting with the fpirit ?
GOD therefore fays, that he will make the flefh and the
fpirit live peaceable together, when by the virtue of his
grace, and of good habits, the flefti with all its defires,
fhall accuftom itfelf to the works of the fpirit; and by
that means live quietly with it ; whereas before, it was
in continual oppofition. For though virtue at the be-
ginning, meets with a great deal of oppofition from the
pafTions ; yet when it comes to its perfection, it acts with
a great deal of fweetnefs and eafe, and with much lefs
contradiction. It is this peace, in fine, which Holy
David, by another name calls The enlarging of my heart;
when he lays, Thou haft enlarged my fteps under me-> and
my feet are not weakened . The prophet by thefe words
intends to (hew us how different the way of the virtuous
is, from that of the wicked-, becaufe, whilft the one
walk with their hearts oppreft and ftreightened by con-
tinual fears, folitudes and apprehenfions, like a traveller
that is going through a narrow path, with fleep rocks
and precipices on both fides of him , the others on the
contrary, walk with a great deal of fecurity and joy,
like a man in a plain and ope-n way, that is in no appre-
henfion of falling. The juft underftand this better by
practice than by theory, as being fenfible by their own ex-
perience, and the alteration they find in their own hearts,
of the vaft difference there is between the time they em-
ployed in the fervice of the world, and what they fpend now
in the fervice of GOD : for whilft they ferved the world,
they
f Ifaiah,r. xlviii. v. jg. J Prov.c. xvi. v. 7.
4 Pfalm xvii. v. 37.
Part II. Ch. 9. Inward Peace of the Juft. 236
they were upon all occafions, full of troubles, folitudes,
jealoufies, fears, and narrownefs of heart -, but now
they have forfaken the world, and have fixed their affec-
tions upon eternal goods, and placed all their happinefs
and confidence in GOD, they are out of the reach of all
thefe things, with a heart fo open, ib free, and fo re-
figned to the will of GOD, that they are often aftonifhed
at fuch a change, and cannot think themfelves the fame
they were before - 7 or at leaft, they imagine they have
new hearts, becaufe they find fuch a change in them.
And we may with truth affirm, that they are, and are
not the fame perfons ^ for though they be the fame irf
nature, they are not the fame as to grace, which works
this change, though no man can be allured of it.
9. This is what GOD himfelf promifed by his Prophet!
Ifaiah, when he faid, When thou Jhall pafs through tht
wafers, I will be with thee, and the rivers Jhall not cover
tbee;. when thou jh< walk in the fire, thou Jhalt not bs
burnt, and the flame Jhall not burn in thee *. Now what
are thefe waters, but the rivers of tribulations we fuffer
in this life, and the deluge of innumerable miferies we
meet with here every day ? and what is this fire, but the
heat of our flefh, which is the fiery furnace of Babylon,
heatened by Nebuchodonofor's fervants -j-, that is, by
the devils from whence the flames of inordinate paffion*
and appetites, are continually breaking out ? how can
any man live in the midit of this fire and water, which
the whole world is perpetually in danger of, without
receiving any hurt, and not be fenfible at the fame time,
that it was the prefence of the Holy Ghoft, and the alli-
ance of GOD'S grace that preferved him ? this is the peace
which as the apoftle fays, Surpajfes all under/landing J, be-
eaufe it is fo noble, fuch a fupernatural gift of GOD, that
it is impofftble for man's weak underflanding to conceive
of itfelf, by what means a heart of flefh mould come to
enjoy fuch content, fuch quiet;, and fuch a calm, amidft
the ftorms and tempefts of the world.
jo. But he who enjoys this favour acknowledges and
praifes the author of thefe wonders, crying out with the
Pro-
* I&iah, c, xHii. v, 2. f Dan. c "* $ Philip, c. iv. v. 7,
23? ^ e Sinners Guide. Book f.
Prophet -j- : Come and behold ye the works of the Lord j
what wonders he hath done upon the earth -, making wars to
ceafe even to the end of the earth. He jhall deftroy the bow,
and break the weapons, and the jhields he jhall burn in the
fre. Be ftill and fee that I am God: I will be exalted
among the nations, and 1 will be exalted in the earth. This
being fo, what can there be in the world, more rich,
more delightful, and more defirable than this reft, this
repofe, this effufion and extenfion of heart, and this
moft happy peace ?
ii. But if you will go a little farther, and would know
from what caufe this heavenly gift proceeds ; I anfwer,
it proceeds from all thofe other privileges and advan-
tages of virtue we have before-mentioned , for as in the
chain of vice, the links are all one within another ; fo in
the ladder of virtue they have all a dependance on and
connection with one another, in fuch a manner, that the
higheft, as it produces moft fruit, fo it has moft roots
to fpring from* And thus this happy peace, which is
one of the twelve fruits of the Holy Ghoft, takes its
rife from thofe other privileges we have before fpoken of;
but particularly from virtue itfelf, whofe infeparable com-
panion it is. For as an outward reverence is naturally
due to virtue, fo is an inward tranquility, being at the
fame time its effed and its reward. For fmce inward
war, according to what we have already faid, is begun
by the pride and difturbance of the paffions, as foon as
ever they are weakened by thofe virtues, whofe duty it
is to fubdue them ; the very occafions of thefe tumults
and feditions are moved. And this is one of the three
things, by means whereof we partake of the happinefs
of the kingdom of heaven, even here upon earth. The
apoftle fpeaking of them, fays, 'The kingdom of GOD is
not meat and drink, but juftice, and peace, and joy in the
Holy Gboft J. Where, by juftice, according to the He-
brew way of fpeaking, is to be underftood, the very
fame virtue we are talking of; in which, together with
thefe two admirable fruits, Peace and joy in the Holy Ghoft,
confifts the felicity which virtuous men enjoy, by advance
in
fr Pfalm xly v. 9 I0 X i % Rom, c. xiv* v* 17.
fart II. Ch. 9. Inward Peace of the Juft. 238
in this life. And to prove that this peace is an effect
of virtue, God himfelf fays exprefsly by Ifaiah * :
The work of juftice Jball be peace, and the fer vice of juftice y
quietnefs and fecurity jor ever , my people Jhall fit in the
beauty of peace, and in the tabernacles of confidence, and in
a wealthy reft. What he calls here juftice, is nothing
elfe but this fame inward peace ; that is, the repofe o
the paffions which difturb the filence of the foul, by the
perpetual clamours of their irregular lufts.
12. The fecond caufe this peace proceeds from, is the
liberty of the foul, and the dominion it has over the
paflions above fpoken of. For juft as when any country
is brought under a foreign fubjec~tion> as foon as ever the
inhabitants furrender themfelves, there is a general peace
immediately, and every one fits under his own fig-tree
and under his own vine, without any fear of the ertemy ;
fo after the paffions of the foul, which are the canfes of
all its difquiet's, are fubjected to reafon, there immedi-
ately follows in the foul an inward filertce or peace, which
makes it live free from all difturbances imaginable. So
that man being now free from their tyranny, and what is
more, keeping them in fubjection to him, there is nothing
to difturb the peace he enjoys ; though on the contrary,
whilft the paffions had the rule and maftery, every thing
was tolTed up and down, and the whole man in a ge-
neral confufion and diforder.
13. The third caufe of this peace is the greatnefs of
fpiritual confolations, that lull afleep all the affections of
our appetites, which during that tirrie are content with
"what the fuperior part of the foul is pleafed to give, them ;
becaufe the concupifcible appetite, after having (rfjfij
how fovereignly fweet and delightful GOD IF, makes him
the objecl: of all its wifties, and the irafcible is quiet, be-
caufe its companion is fatisfied. And thus the whole
man enjoys an entire peace and happinefs, on account
of his tailing the fovereign good.
14. In the fourth place, this peace proceeds from the
teftimony and inward joy of a good confcience , which
makes the foul of a juft man eafy and quiet, though it
G g - - does
* Jfaiah, c. xxxiu v. 17, 18,
239 3%* Sinners Guide. Book,!,
does not give him any perfect afiurance, for fear of
making him negligent, and putting him in danger of
lofing that holy fear, which puts him forward.
15. Laftly, this peace proceeds from the confidence
juft men have in Almighty God. It is this particularly
that gives them the greateft joy and comfort imaginable,
even amidft the 'miferies of this life j becaufe it is the
very anchor they truft to ; that is to fay, becaufe they
allure themfelves, that they have GOD for their father,
their deliverer, their defender, and their fhield ; under
\vhofe protection they live in peace and happinefs ; and
have all the reafon that can be to fing with the Prophet *,
In peace in the felffame I will Jleep, and I will reft ; for
thou O Lord> fmgularly haft fettled me in hope. It is from
this hope that the peace of the juft fprings ; and in this
they find a remedy for all their evils. How then can
any man be troubled, that has fo powerful a protector as
GOD is ?
CHAP. X.
Of the ninth privilege of 'virtue) viz. That God hears the
prayers of 'the ju/t, and rejects thofe of the wicked.
ANother extraordinary privilege virtuous men enjoy,
is, that GOD hears their prayers, which is a fove-
reign remedy againfl all the necefllties and miferies of
this life. To make this the plainer, you are to under-
ftand, that there have been two univerfal deluges in the
world ; the one material, the other fpiritual, but both
of them caufed by fin. The material deluge which hap-
pened in Noah's time, deftroyed every thing in the world,
but the ark and what was within it ; for every thing elfe
was conlumed by the waters ; fo that all the labours and
riches of mankind, together with the whole earth itfelf
was fwallowed up by the fea. But the other deluge,
which was before this, and which arofe from the firft fm
that ever was committed, was much more terrible, and
much,
* Pfalm iv. v. , io. '
Part II. Ch. i o. Prayers of tie Jufl t &c. 240
much greater than this was -, becaufe it was the ruin,
not only of thofe perfons who were alive at that time,
but even of all ages paft, prefent, and to come. Nor is
the hurt it does to the body, to be compared with what it
does to the foul ; which it ftrips and robs of all thofe
graces that were bellowed on the whole world, in the
perfon of our firft parent ; as we may fee in a young in-
fant newly born, who comes into the world, as bare of
all thefe goods, as it is of cloaths to cover it.
2. From this firft deluge flowed all thofe miferies and
wants this mortal life is expofed to, which are lb many,
and fo great, that they have furnimed a famous pope
and doctor * with matter to compofe a book on this only
fubjecT:. And feveral eminent philofophers confidering
on the one fide, the excellency of man above all other
creatures , and on the other, the infinite number of mi-
feries and vices he is fubjecl to, could not but wonder to
fee fo much cliforder in the world, though they were not
capable of finding out the caufe of all thefe miferies,
which is nothing elfe but fin. For they faw that man
was the only creature in the world, that had fuch an in-
finite variety of carnal delights and pleafures; that none
but he was oppreffed with avarice, with ambition, and
infatiable defire of life i but moft of all, with a concern
for that which muft follow. They obferved that no
other creature had a more frail and uncertain life than
man has -, that none had a more inflamed luft ; none
more fubject to fear, and that without any ground ; nor
any one more cruelly angry or enraged than he. They
took notice, that other creatures fpent the greateft part
of their lives, without any ficknefles, or without being
troubled with phyficians and medicines. They faw them
provided with all neceflTaries, without taking any pains or
care : but as for unhappy miserable man, they faw him ex-
pofed to a thoufand forts of infirmities, accidents, necefil-
lies, misfortunes and pains, not only of the body, but of the
foul -, and as much difturbed at the miferies of his friends,
as at his own. They faw him forry for what was paft,
afflicted with the prefent, and painfully felicitous about
G g 2 * what
* Innocentius de Vilitate condkionis humanae.
34* We Sinners Guide. Book I,
what was to come ; nay very often toiling and fweating
all his life-time for the poor fuftenance of a little bread
and water.
3. If we were to reckon up all the miferies of human
life, we (hould never have done. Holy Job fays, The.
life of man is a warfare , and bis days are like the days of
a hireling, who looketh for the end of his work *. Several
of the old philofophers had fuch a lively fenfe of this,
truth, that fome of them faid, they could not tell whe-
ther to call nature a mother, or a ftep -mother, becaufe
Ihe has fubjected us to fo many miferies. Others again
ufed to fay, it were better never to be born, or at leaft
to die as loon as we are born : nay, fome of them have
gone fo far, as to fay, there are but few perfons that
would accept of life, after having made an experiment
of it -, that is* if it were pofiible to make a trial of it
beforehand.
4. Since therefore life has been reduced to this mife-
rable condition by fin, and fince we have loft our whole
{lock and fubftance in this firft deluge , what remedy can
we expect from him, who has punifhed us fo feverely ?
if a man that is fick and wounded, were to be upon the
fea in a great ftorm, and there lofe all he is worth, what
could he look for afterwards, having loft both his goods
and his health, but beggary and want -, every man muft
make this cafe his own : for fince there is nobody but
what has loft all he was worth, in this univsrfal deluge,
and is left fo poor and naked : how can he help himfelf,
but by crying like a poor beggar, at the gates of GOD,
for relief and afliftance ? the Holy King Jofaphat taught
us this, when we faid, As we know not what to do, we can
only turn- cur eyes to thee -f. The good King Ezechias has
instructed us fully upon the fame, point, when he faid,
from morning even to night thou wilt make an end of me. I
will cry like a young fivallow> I will meditate like a dove J.
As if he had faid, I am fo poor O Lord, and have fuch
a dependance upon your mercy and providence, that I
Cannot give myfelf any affurance of one day's life ; and
therefore,
*Job, c. vii. v. i, 2. f iParal. c. x*. * 12. J Ifaiah,
?. xxxyiii. v. 13. 14.
Part II. Ch. 10. Prayers of the Jit/i, &c, 242
therefore, all I have to truft to, is to be always bemoan-
ing mylelf before you like a dove, and to cry out to you
as the young fwallow does to its dam. Thus faid this
holy man, though he was a great king, and King David
his father, though he was much greater, made ufe of
this fame remedy in all his neceflities ; and therefore in-
fpired by the fame fpirit, and enlightened with the fame
knowledge, he fays, / cried to the Lord with my voice, to
GOD with my voice, and he gave ear to me* In the day of
my trouble I fought GOD, with my hands lifted up to him
in the night, and I was not deceived , my foul refufed to be
comforted *. That is to fay, when I look round about
me and fee all the pafTages of hope Jhut up -, when no-
thing upon earth can give me any eafe, I immediately
feek for a remedy from heaven, by the help of prayer ;
which is that fovereign cure GOD has given me for all
my ills.
5. You will a{k me perhaps, whether this is a certain,
and univerfal cure for all the neceffities of life, or no ?
this being a fecret which depends entirely upon the will
of GOD, there is nobody can anfwer it but thofe whom
he has made choice of to difcover his will, which are
the apoftles and prophets. One of them fays, Neither
is there any other nation fo great, that hath gods fo nigh
them, as our God, if prefent to all our petitions -f . They
are the words of GOD himfelf, though delivered by the
mouth of a man -, and they aflure us with all the cer-
tainty imaginable, that as often as we pray, though we
we fee nobody, and though nobody anfwers us, that we
do not fpeak to the walls, or talk to the air ; but that
GOD is prefent with us, and hears all we fay ; that he
afiifts us in our prayers, that he pities our miferies, and
prepares the remedy we afk for, in cafe it be proper for
us. What greater comfort can a man have, when he is
at his prayers, than fuch a certain pledge of Almighty
GOD'S affiftance ? and if this alone is fufficient to encou-
rage and comfort us, how much more will the words of
our Saviour be, and thofe aflurances he has given us in
his gofpel, where he fays ; AJk and it jball be given you;
feek
* Pfalro Ixxvi. v. I, 2, 3. } Deut. c. iv. v. 7.
243 Th? Sinners Guide. Book I.
feek and you Jhall find; knock and it Jhall be opened to you *.
Can we have a furer token than this is ? can any man
doubt of the truth of thefe words ? who is there that
as often as he goes to his prayers, is not comforted with
the hope of this divine promife ?
6. This therefore is one of the greatefr. privileges the
virtuous enjoy in this life, to know that thefe promifes
are made particularly for them. For one of the greateft
favours GOD beftows on them, in reward of their obedi-
ence and loyalty, is, that he wiM be near them, and hear
the prayers they addrefs to him. David aflures us of it,
when he fays, The eyes of the Lord are upon the jujt, and
his ears are open to their prayers -f. And GOD himfelf
promifes the fame by Ifaiah, laying, Then, that is to fay,
when you mall have kept my commandments, then Jh alt
thou call, and the Lord Jhall hear : thoujhalt cry, and hefoall
fay, here I am\\ that is, I am ready to grant whatever
you (hail defire. Nay, more than this, he promifes them
by the fame prophet to hear them, not only when they
call upon him, but even long before. And yet, after
all, none of thefe promifes come any thing near that,
which/we read in St. John, where our Saviour fays, If
you abide in me, and my word abide in you ; you Jhall ajk
whatever you will, and it Jhall be done to you. But for
fear this promife, as being fo noble, mould be more
than any man could believe, he repeats it a fecond time,
and affirms it more pofitively, faying, Amen, Amen, I
fay unto you ; if you ajk the Father any thing in my name*
he will give it you ||. Can there be any greater favour,
any greater riches, or a-ny more fovereign command than
this is ? you {hall afk me, fays he, for whatever you
pleafe, and it fhall be granted you. Could any expref-
fion better become the perfon that promifes, than this
does ? Who, but GOD, could ever have made fuch a
promife ? is there any body, befides GOD, that is able
to do fuch great things as thefe are ? or is there any one,
but him that has fo much goodnefs, as to oblige himfelf
to
* St. Matt. c. vii. v. 7. St. Luke, c. xi. v. 9. -j- Pfalm
xxxvi. v. 1 6. J Ifaiah, c. Iviii. v. 9. St. John, c, Xv, v. 7.
j] St. John, c. xvi. v. 23.
Part II. Ch. i o. Prayers of tie Jtift, &c. 244
to grant fuch favours ? what elfe is this but to mak*
man, in fome meafure, lord of all things , and to entruft
him with the keys of the divine treafuries ? all the other
favours of GOD have their bounds fet them , but this
above all the reft, as being the royal gift of an infinite
Lord, carries fome degree of infinity along with it. For
our Saviour does not determine either this, or that, 07
any particular thing, but whatever you fhall defire, pro-
vided it be for your eternal good, mail be granted you.
Could men but fet a juft value upon things, and giv
them their true eftimate, how great a rate would thej
efteem this at ? how happy would a man think himfelf,
to have fo great an intereft with his king, as to obtain
his grant for every thing he mould defire ? now if a
man would look upon- it as fo great a- happinefs, to be fo
much in favour with an earthly king ; what muft he think
it is, to have fo much intereft with the King of heaven ?
7. And that you may not think thefe are only bare
promifes, without performance ; do but look into the
lives of the faints, and confider what great things they
have done, by the virtue of prayer. What did Mofes in
Egypt, and during all the time of his travels through
the wildernefs-? what did not Elias and Elifeus his dif-
eiple ? what miracles were not wrought by the apoftles,
and all by prayer ? This was the weapon the faints fought
with ; with this they overcame the devil ; with this thejr
triumphed over the world, with this they fubdued na-
ture, with this they turned the moft violent flames into a
gentle dew ; with rhis-, in fine, they appeafed and qui-
eted the wrath of GOD, and obtained of him whatever
they afked. It is written of our holy father St. Domi-
nick, that he told- a certain friend of hisj he was never
in his life denied any thing he had begged of GOD , his
friend defired him to pray that one Dr. Reginald, a man
famous at that time, might become a religious man of
his order. The holy man fpent the night in prayer for
him, and the next day early in the morning, as he was
beginning the hymn of the firft hour, Jam lucis orto
(idere. This new morning-ftar came into the choir, and
there proftrating himfelf at the faint's feet, defired, with
a great
12 4 5 ^ Sinners Guide* ook t k
a great deal of humility, that he would give him the ha-
bit of his order. This therefore is the reward that is
promifed to the obedience of the juft ; and it is their
faithful obferving the voice of GOD, that makes him in
fome manner obedient to their prayers i and becaufe
they anfwer to the call of GOD, be fays them again, ac-
cording to the proverb, in the fame coin, by anfwering
them whenever they call upon him. And for this reafon
Solomon fays (i) : An obedient man Jhall fpeak of viftoriei :
as it is juft that GOD comply with the will of man, when
man complies with the will of GOD.
8. But it happens quite otherwife in the prayers of the
wicked; for GOD tells them by Ifaiah(2): When y oil
fir etch forth your hands, twill turn away my eyes from you ,
and when you multiply prayer, I will not hear. He threatens
them in like manner by his Prophet Jeremy, faying (3) :
In the time of their affliction they will fay, arife, and deliver
us. And he will afk them ; Where are the gods, which
thou haft made thee : let them arife and deliver thee, in the
time of thy affliction. In the book of Job we read thefe
words (4) : What is the hope of the hypocrite, if through
covetoufnefs he take by violence, and God deliver not his foul ?
will God bear Ins cry, when diflrefs Jhall come upon him ?
And St. John in his epiftle fays (5) : Dearly beloved, if
our heart do not reprehend us, we have confidence towards
God -, and whatfoever we Jhall ajk^ we Jhall receive of him ;
becaufe we keep his commandments, and do thofe things that
are pleafmg in his fight. What the Holy Pfalmift fays, is
to the fame effect, If I have looked at iniquity, in my heart
the Lord will not hear me : therefore hath God heard me,
and hath at tended to the voice of my fupplicatiou (6).
9. There are infinite examples of this fort in Holy
"Writ, to mow you what vaft difference there is, between
the prayers of the juft, and thofe of the wicked ; and
confequendy, the extraordinary advantages which the
one have over the other: becaufe the juft are heard and
dealt with as true children of GOD, whilft the wicked
are
(l)Prov.c. xxi. v. 28. (2) Ifaiah, c* i. v. 15. (3) Jer.
c. ii. v. 7.7. (4) Job, c. xxvii. v. 8, 9. (<j) St.Johnj c, iii*
T. 21, 22* (6) Pfalmlxv. v. 18, 19.
Part II. Ch. 10. Prayers of the Juft, &c, 246
are treated as enemies. And what wonder is it that their
prayers mould not be heard ; fince there are no good
works, no devotion, no fervour of fpirit, no humility to
accompany them? for, according to St. Cyprian (i):
*' It is impofiible that a petition mould be efficacious,
when prayer is barren." Though this is generally true ,
GOD'S goodnefs is yet fo great, that he fometimes vouch-
fafes to hear the prayers of the wicked, which notwith-
flanding their want of merit, do not ceafe to obtain their
end ; becaufe, as St. Thomas fays (2), merit proceeds
from charity, but the grant of the petition comes from
the infinite goodnefs and mercy of GOD, which fome-
times hears the prayers of fuch perfons.
CHAP. XL
Of the tenth privilege of virtue, which is the ajjiftance good
mm receive from God in their afflictions ; and, of the im-
patience, en the contrary, with which the wicked fuffer
theirs.
i. \ Nother extraordinary privilege granted to virtue,
jfj^ is the great encouragement it gives to its fol-
lowers to bear up againft the tribulations, they cannot
but meet with in this life. For we know that there is
no fea fo tempeftuous and inconftant as this life is -, be-
caufe a man is never fo fecure of the felicity he enjoys, as
not to be expofed to an infinite number of fuch accidents
and misfortunes as he never thought of, and which he is
neverthelels every moment in danger of falling into. It
is therefore a matter of great confequence to obferve,
with what difference the wicked and the good behave
themfelves in all thefe changes : for the good confidering
they have GOD for their father, that it is he who fends
them this cup, as a potion prescribed them by a mod
experienced phyfician for their cure , that tribulation is
like a file, which fetches off the ruft of fin cleaner, and
Hh poliflies
(i) St. Cypr. &c, Orat. Dominica. (2) St. Tho. 2. q. 83.
art 15. & 16.
247 *ft> e Sinners Guide. Book I.
polishes it brighter, the rougher it is. They confider
that affliction makes man more humble in his thoughts,
more devout in his prayers, and gives him a purer con-
fcience. Thefe confiderations make them bow down
their heads, and humble themfelves with chearfulnefs in
the time of their tribulation. They put water into the
chalice of the crofs ; or, to fpeak plainer, GOD himlelf
puts it in: for, he, as the Holy Ffalmift fays(i):
Gives them tears to drink by meafure. And there is no
phyfician fo careful in the mixture of his drugs, accord-
ing to the conftitutinn of his patient, as this heavenly
phyfician is, in the tempering of tribulations, which he
fends the juft, according to the ftrength every one has
to bear them : and if at any time the burden mould be
increafed, he increafes the afiiilance he gives them for
bearing of it ; that fo the tribulation any man lies under,
may make him fo much the better, as it is the more
painful and troublefome. Nay, when his afflictions are
tempered thus, he is fo far from endeavouring to get
rid of them, as things prejudicial ; that on the contrary,
defires them, as very advantageous and profitable.
So that by the help of thefe confiderations good men
very often bear their neceflities, not only with patience,
but v.'ith pleafure, becaufe they look upon the reward,
and not the labour ; upon the crown, and not the jfuf-
fering ; upon the health, their phyfic will reftore them
to, and not upon the potion itfelf ; not upon the fmart of
the ilroke, but upon the love of him that lays it on,
who has laid (2) : that he loves tbofe whom he chaftifes.
2. To all thefe confiderations muft be added Almighty
GOD'S grace, which as we have mown already, is never
wanting to a juft man, in the time of his tribulation.
For GOD being fo true a friend to thofe that love him,
he is never nearer to them, than when they are in af-
fliction, though he feems then to be fartheft from them.
If you doubt of the truth hereof, do but look into the
holy fcriptures, and you will fee nothing fo frequently
repeated, or fo often promifed. Who does the Royal
Prophet mean but Goo, when he fays (3) : 'That he is a
helper
( i) Pfalm xcvii. v. 6. (2) Heb. c. iii. v. 19, (3) Pf. ix. v, icx
Part II. Ch. 1 1. Patience of tie Jufl. 248
helper in due time in tribulation. Has not he himfdf com-
manded all perfons to call upon him, during the time of
their affliction, faying (i): Call upon me in the day of
trouble, and I will deliver tbee, and tbou Jhall glorify me ?
Has not the prophet teftified this, upon his own ex-
perience, when he fays (2}: When 1 called upon him, the
God of my juftice heard me-, when I was in diftrefs, thou,
haft enlarged me ? Is not this the Lord, in whom the pro-
phet placed all his truft, faying (3) : I waited for him that
hath fa*ved me from pujillanimity of fpirit, and ftorm? It is
certain that he does not fpeak here of any ftorm at
fea, but of that ftorm, which the heart of a negligent
end weak man, that is in tribulation, is to/Ted with; and
the more a man's heart is confined, the more boifteroufly
this ftorm rages ; which the prophet often repeats, for
the greater confirmation of this truth, and for the
ftrengthening of our weaknefs. 'The falvation of the juft^
fays he (4), is from the Lord , and he is their proteftcr in
the time of trouble ; and the Lord wit! kelp them, and will
refcue them from the wicked ; and fave them, becaufe they
have hoped in him.
3. In another place the fame Prophet fpeaks yet
plainer thus (5) ; How great is the multitude of thy fwect-
nefs, Lord, thou haft hidden for them that fear thee ! which
thou baft wrought for them that hope in tbee, in the fight of
the fons of men ? thou Jhalt hide them in the fecret of thy
face from the dijlurbance of men. Thou Jhalt hide them in
thy tabernacle, from the contradiRian of tongues. Eleffed be
the Lord, for he bath Jhewed his wonderful, mercy to me in a
fortified city. But If aid in the excefs cf my mind, I am
cafl away from before thy eyes. See here how plainly this
holy prophet has taught us, that GOD affifts the juft, in
their moft preffing neceflities. But you muft here take
particular notice of thefe words: Thou /halt hide them in
fecret of thy face : for by this, according to a certain in-
terpreter, we are given to underftand, that as the kings
of the earth, when they have a mind to protect any per-
H h 2 fon,
(l) Pfalm xlix. v. 15. (2) Pfalm iv. v. i. (3) Pfalm liv.
v. 9. (4) Pfalm xxxvi, v. 39, 40. (5) Pralm xxx. v. 20,
21, 22, 23.
249 We Sinners Guide. Book I.
fon, with a more than ordinary care, keep him within
their own palaces , that fo, not only the royal walls, may
fecure him from his enemies, but that the king's conti-
nual prefence, and the watchful eye he has over him may
be his fecurity, than which none can be greater , in like
manner this fovereign king ufes the fame care for the fe-
curing of thofe he loves. In confirmation of this, we
both fee and read that holy men, even in the midft of
the greateft dangers and temptations, ftill kept the
fame calmnefs and evennefs of fpirit, as they had before,
without mewing the leaft concern or trouble in their
looks ; becaufe they knew for certain, that he who pro-
tected them would be fo faithful as not to forfake them ;
nay, on the contrary, that he would ftand nearer to them,
if he mould fee them in greater danger. Juft as he did
to the three young men, whom Nabuchodonofor com-
manded to be flung into the fiery furnace of Babylon * :
for the Angel of the Lord was feen walking in the midft
of them, and changed the violent flames into a cool and
refrelhing air. At which the tyrant being aftonifhed,
began to fay: Did we not caft three men bound into the midft
of the fire? behold, I fee four men loo fed, and walking in
the midft of the fire, and there is no hurt in them, and the
form of the fourth is like the Son of God -j-. Do not you
fee by this, how certain ,it is, that Almighty God is with
the juft, whenever they are in any tribulation ? nor is
the care he took of young Jofeph, after his brothers had
fold him, a lefs proof of this truth. For as we may read
in the book of Wifdom, She went down with him into the
fits, and in bands fl^e left him not, till Jhe brought him the
fceptre of the kingdom, and power again/I thofe that opprej/ed
him : Andjhewed them to be liars that had accufed him ; and
gave him everlafting glory J. Thefe examples evince the
truth of GOD'S promife made to us by the pfalmift, when,
he fays, / am with him in his trouble, I will deliver him y
and I will glorify him . O how truly happy muft afflic-
tion be, that makes us worthy of the company of our
GOD ! let us all cry out with St. Bernard ; " Jf thefe are
the
*Dan.c.iii. f Ibid, v. 91, 92. J Wifd. c. x. v. 13, 14.
Pfalm xc. v. 15,
Part II. Ch. 10. Patience of the Jujl. 250
the effects of tribulations ; grant, O Lord, that I may
never be free from them, that fo you may be always
with me V
4. Add to this the relief and afliftance of all virtues,
which upon fuch occafions, come in ready armed, to
fuccour the afflicted heart. For, whenever the foul is
ilreightened, or in any kind of danger from tribulation,
all the virtues immediately run into her, with what forces
they can make ; juft as the blood does towards the heart
whenever it is oppreft. In the firft place, in comes
faith, with a certain knowledge of the happinefs and mi-
feries of the next life, compared to which, all we can
pofTibly fuffer here, is but a mere trifle. Next comes
hope, which makes man bear all his troubles with pati-
ence, in expectation of the reward that is to follow.
After her, comes charity, which makes them even defire
to be afflicted in this world, that they may thereby ex-
prefs their affection for GOD, Then follows obedience
and conformity to the divine will, which helps them to
receive whatever GOD fends them, with chearfulnefs,
and without grumbling. Patience repairs thither, and
it is her bufmefs to keep their moulders up, for fear they
mould bend beneath the weight. Then humanity bows
down their hearts like young trees, by the ftormy wind
of affliction, teaching them to humble under the power-
ful hand of GOD, and to acknowledge, that what they
fuffer, is infinitely lefs than their fins deferve. Another
virtue that affifts them, is the confideration of what
Jefus Chrift fuffered upon the crofs, and of what all the
faints have endured, which is far more fevere and painful
than what they fuftain.
5. Thus all virtues officioufly affift us in fuch dange-
rous encounters , nor do they afilft us in their fervice
only, but with their words, if I may be allowed to term
it fo. For firft of all, faith tells us, That the fufcrings
of this prefent time, are not worthy to be conrpaired with the
glory to come, that Jhall be revealed in us in the next -f.
Charity comforts us, faying, it is but reaibnable we
fhould fuffer fomething for his fake, who has had fuch as
love
* Serin, 17. in Pfelm xc, -f Rom, c, viii. v. 18.
251 The Sinners Guide. Book I.
love for us. Gratitude tells us, with Holy Job, If we
have received good things at the hand of God, wbyjhouldwe
not receive evil* ? penance fays, it is no more than juf-
tice, that he who has done fo much againft GOD'S will,
Ihould undergo fomething now againft his own. Loyalty
fays, it is requifite that we mould, once at lead in our
life, give fome token of our fidelity to him, who has
been beftowing his favours upon us ever fince we were
born. Patience tells us, 'That tribulation worketh pati-
ence ; and -patience trial; and trial hope; and hope con-
foundeth not f- Obedience fays, the higheft degree of
fanctity a man can arrive to, and the molt plcafing fa-
crifice he can offer up to GOD, is to conform in all his
fufferings to his will.
6. But that which of all thefe virtues helps us moft
upon fuch occafions, and which makes us moft refolute
in the very midft of tribulations, is a lively hope. It is
what St. Paul teaches us ; for he has no fooner faid Re-
joicing in hope : than he adds , Being patient in tribulation.
He knew very well, that one is a confequence of the
other ; that is to fay, that the ftrength we get by pati-
ence, proceeds from the joy hope gives us. For which
reafon the apoftle very elegantly calls this hope an an-
chor J; becaufe, this lively hope being fattened very
ftrongly to the promifes of heaven, it keeps the foul of
the juft man firm and conftant, in the midft of the
waves and ftorms of this world; and makes it flight the
violence of its winds and tempefts ; juft as an anchor,
when it is ftruck into the ground, makes the fhip ride
fecurely upon the water ; and keeps it fteady, though
the winds and waves are continually beating againft it.
This, they fay, was the practice of a certain faint, who
whenever he was in any kind of affliction, ufed to fay,
" The happinefs I hope for is fo great, that all I can
fuffer is delightful to me.
7. Thus it is, that all virtues meet and agree together
for the fortifying of a juft man's heart, whenever he is
in any tribulation. And if at any time he mould lofe
courage,
* Job, c. ii , v. 10. ) Rom, c. v. v. 3, 4, 5, J Heb.
c. vi. v. 1.
Part II. Ch. 10. Patience of the Juft. 252
courage, they come up to him again with much more
vigour, and addrefs him in this manner: how now,
what is become of that lively faith and confidence you
ought to have in Almighty God, if you begin to Ihrink,
at the very time that he is going to make a trial of you,
and to fee what you are ? where is your charity, your
courage, your obedience, your patience, your loyalty,
and the fervour of your hope ? is it for this, that you
have fo often prepared yourfelf, and made fo many re-
folutions ? is this all you have defired fo earneftly of GOD,
and prayed fo often to him for ? confider a little, that
the duty and perfection of a good Chriftian, does not
confift, in faying a few prayers, in fafting and in hearing
mafs: it is neceflary, befides all this, that GOD mould
find you as faithful, as another Job or Abraham, in the
time of tribulation. Such considerations as thefe, and
the virtues a juft man is endowed with, together with
GOD'S never-failing grace, makes him ftrong enough to
bear thofe burthens, not only with patience, but very
often with thankfulnefs and pleafure. Holy Tobias's
example will fuffice at prefent, to make this out : we
read of him, " That GOD having permitted that he
mould lofe his fight, after having fuffered a great many
other afflictions," for an example of patience to men in
all ages, he was not troubled, nor did he lofe the leaft
part of that fidelity, and obedience he paid to GOD,
before thefe misfortunes happened to him. Whereupon
the fcripture immediately gives the reafon of it ; faying,
For whereas he had always feared GOD from his infancy, and
kept his commandments, he repined not againft GOD, becaufe
the evil of blindnefs had befallen him, but continued immove-
able in the fear of GOD, giving thanks to GOD all the days
of his life J*. You fee now by this, how plainly the Holy
Ghoft attributes the patience, with which a man fufTers
afflictions, to virtue, and the fear of GOD \ which as the
fcripture has declared, this holy man was fo famous for.
I could bring feverai remarkable inftances of holy men
and women, even in our days, who have undergone all
the troubles GOD has fent them, with a great deal of
chear
f Tob. c.ii, v. 13, 14,
253 The Sinners Guide. Book I.
chearfulnefs and love ; who have found out honey even
in gall, who in a ftorm had a calm, and have been re-
frefhed and cooled in the very midft of the flames of
Babylon.
SECT. I.
Of the impatience and rage of the 'wicked in their affatJions,
But on the contrary, how dreadful a thing is it, to fee
the wicked in any trouble ? to fee them without charity,
patience, courage, hope, or any fuch virtue ? to fee
how all their miferies come upon them, unarmed and
unprepared ? to fee how blind they are, and how unable
to behold that which the juft fee by a fteady faith ? to
confider they have no lively hope to embrace what GOD
fends them j nor have ever had any experience of his
fatherly providence to thofe that ferve him ? it is a la-
mentable thing, to fee how they are fwallowed up in this
gulf, without finding any place to reft upon, or lay hold
of. What better hopes can a man have of them, than
that they mould perifh in the ftorm, or be killed in the
battle ; fince they have no kind of afliftance to truft to,
becaufe they fail without a rudder, and fight without
weapons ? what can a man expect, but that the fury of
the winds, and the tempeft of their afflictions, mould
dam them againft the rocks of anger, pride, dejection,
impatience, blafphemy, and defpair ? fome there are,
who through the excefs of their miferies, have loft either
their fenfes, their health, or their life, or at leaft their
fight by their continual tears. So that the juft remain
found and entire in the fire of adverfity, like fine filver ;
\vhilft the wicked like lead, melt and are diflblved as foon
as they feel the heat. Thus, whilft the one cry, the
others fing , whilft the one are finking, the others pafs
over dry-mod. The one like frail earthen veffels crack
in the fire, whilft the others, like pure gold, are the
more refined. So that The voice of rejoicing and offaha-
tion is in the tabernacles of the juft -f ; whilft there is no-
thing to be heard in the habitations of the wicked, but
{he voices of forrow and confufion,
9. If
j* Ffalm cxvii. v. 15.
Part II. Ch. 1 1 . Impatienct of the Wicked.
9. If you would more fully comprehend what I fay,
do but obferve what extravagances feveral ladies daily
commit upon the death of their children or hufbands,
and you will find fome of them hiding themlelves in
dark places, where they may never fee the light again.
Others fhut themfelves up in cages like wild beafts.
Some have thrown themfelves headlong into the 1 midft of
the flames. Others, out of madnefs and rage, and the
horror they have of this life, dafh out their brains againft
the walls. Others that foon end their days with im-
patience and fury, caufed by their grief : and thus a fa-
mily is ruined and deftroyed in a moment. And whac
is worft of all, they are not only in a paflion with, and
cruel to themfelves, but pour out horrible execrations
againft Almighty GOD , accufmg his providence, con-
demning his juftice, blafpheming his mercy, and open-
ing their facrilegious mouths againft heaven, nay, and
againft GOD himielf i till at length all their curfes fall on
their own heads, with many other calamities much more
dreadful, wherewith Almighty GOD puniihes them for
fuch horrible blafphemies. This is the reward he de-
ferves, who is fo impudent, as tofpit at heaven itfelf, and
to kick againft the fpur. Sometimes this proves a very
compleat cure, wrought by the hand of GOD i who thus
diverts their hearts from fome extraordinary afflictions,
by fending them others that are greater.
10. Thus thefe miferable creatures, wanting the rud-
der of virtue to fteer their veiTels, are caft away in the
ftorm, for blafpheming and curfmg him they ought to
praife and blefs : for being puft up with pride, when
they ought to humble themfelves, for being ftubborn
when they are chaftifed ; and growing worfe upon thofe
remedies, which were applied to make them better ;
which feems to be a beginning of their hell, and a refem-
blance of that they are to fuffer in the next world. For,
if hell be nothing but a place of fin and punimmerrt,
why mould we not look upon this ftate, as a hell, fmce
it has fo great a (hare of both.
11. But what pity is it, that ftill thefe troubles muft
be endured, and that if they were borne with patience,
I i they
255 1%' Sinners Guidt. Book I.
they would become more tolerable, and at the fame time
more meritorious -, and yet, in ipite of all this, wretched
man is refolved to deprive himfelf of the ineftimable
fruit of patience; and to increafe the weight of his-
burthen, by adding that of impatience, which alone is
much heavier than all the reft of the load. It is a great
trouble to labour and toil, and to receive no reward, nor
know whofe account to place it to, but it is much worfe
to loie all that is got, and after travelling all night, to be
further from the journey's end in the morning.
1 2. By what has been faid, we may perceive the diffe-
rence there is between the ufe the good and the bad
make of their afflictions. With what peace, what joy,
and what courage do the good bear theirs ; whilft the
wicked are quite overwhelmed with grief and trouble ?
this was reprefented to the life by the great lamentations
and complaints, which were heard throughout the land of
Egypt *, when GOD deftroyed all their firft-born in one
night : for, there was not a houfe free from grief and
forrow : and yet there was no cry heard in the land of
Jefien, where the Children of Ifrael lived.
13. Befides this peace, what (hall I fay of the advan-
tage the juft make of tribulations, which are fo preju-
dicial to the wicked ? St. Chryfoftom fays f, that as
gold is refined by the fame fire which confumes wood ;
fo the juft man, like gold, becomes more pure in the
fire of tribulation, whilft the wicked, like dr^ wood, is
burnt to afties. St. Cyprian has fomething to the fame
purpofe : he fays J, that as the wind in harveft time
blows away the light chaff, but cleans the corn ; fo the
wind of tribulation blows away the wicked like light
ftraw, but purges the juft, and gathers them together
like good wheat. The lame is reprefented to us by the
waters of the Red-Sea, which were fo far from drown-
ing the children of Ilrael as they pafled through them,
that on the contrary they ferved them for a wall on the
right hand and on the left. Whereas they broke down
upon, and drowned the Egyptian's chariots and all Pha-
raoh's
Exod. c. xii. -j- St. Chryf. 14. in Matt, to I. J St. Cyprv
de imitate Ecclefiae.
Part II. Ch. 1 1. Impatience cf tie Wicked. 256
raoh's army. The waters of tribulation, after the fame
manner, are a greater fecurity to virtuous men, and ferve
as prefervatives, and trials of their humanity and pati-
ence, but are like a tempeftuous fea to the wicked, which
drowns and buries them in the abifs of impatience, blaf-
phemy and defpair.
14. This therefore is another very confiderable advan-
tage virtue has over vice ; and it was on this account,
that the philofophers cried up philoiophy fo much ; ima-
gining, that the making of a man conftant and refolute
in all kind of adverfities, belonged only to it. But they
deceived themfelves in this point, as they did in many
others -, for neither true virtue nor true refolution and
conftancy are to be found among the philofophers, but
in the fchool of that matter, who, being nailed to a crofs,
comforted us by his example ; and reigning now in hea-
ven, ftrengthens us by his fpirit; and encourages us
with the hopes of the glory, he has promifed us ; all
which human philofophy is incapable of.
CHAP. XII.
The eleventh privilege of virtue^ which confifls in the care
GOD takes to fupply the temporal nccejjilies of the Juft.
i. A LL we have hitherto treated of, are the fpiri-
JL\L tual favours which are beftowed upon the fol-
lowers of virtue in this life, befides the everlafting glory
which is laid up for them in the next. Thefe benefits
were all promifed them at our Saviour's coming into the
world, as all the prophefies in the Holy Scriptures teftify,
for which reafon he is juftly ftiled the Saviour of the
world; bec.aufe it is by him we obtain true falvation,
which is grace, wifdom, peace, victory, and dominion
over our paffions ; the confolations of the Holy Ghoft,
the riches of hope, and, in fine, all other benefits re-
quifite for the obtaining of this falvation, of which the
prophet has faid : Jfrael is faved in the Lord with an eter-
nal falvation *.
li a But
* Ifaiah, c. xlr. v. 1 7
257 tt* Sinners Guide. Bcok I.
But if there be any perfon fo carnal as to have a
greater love for the goods of the flem, than for thofe of
the fpirit, as the Jews had, even he fhall herein find
more fatisfadion, as to this part, than he can pofiibly
\vifh. For what elfe could the wife man mean, when
fpeaking of true wifdom, in which the perfection of vir->
tue confifls, he fays, Length of days is in her right kand\
and in her left hand, riches and glory *. So that (he holds
thefe two forts of goods in her hands ; inviting men,
with one of them, to the enjoyment of eternal bleffings ;
and with the other, to a fearch after temporal. Do not
imagine, that GOD ftarves thofe who ferve him, or that
he is fo carelels, as to feed the very ant and worms of
the earth, and fuffer them to want. If you will not be-
lieve me, read the fixth chapter of St. Matthew, and
there you will fee what earneft and fecurity he has given
you. Behold the birds cf the air., fays our Saviour, for
they neither fow, nor do they reap, nor gather into barns :
yet your heavenly father feedeth them. Are not you of much
more value than they -f- ? A little after he concludes thus :
Be net felicitous, therefore faying ; what jhall we eat, or
what Jh all we drink, or wherewith Jhall we be cloathed? for
after all thefe things do the heathens feek. Seek you, therefore-,
frft, the kingdom of GOD, and all thefe things Jhall be '
added unto you J. It is for this reafon, particularly, that
the Holy Pfalmift obferving, that this alone was a fu-
ficient motive to make men fubmit to one another, in-
vites us to ferve GOD, faying, Fear the Lord all ye his
faints, for there is no want to them that fear him. 'The
rich have wanted and have fuffer ed hunger, but they that
feck the Lord Jhall not be deprived of any good . This is
fo certain, that the fame prophet adds in another pfalm -,
/ have been young, but now am old-, and I have not feen the
iuft fcrfaken, nor his feed feeking bread \\,
2. If you would be better informed of the mare
the juft have in this promife, hear what GOD him^
felf fays in the book of Deuteronomy, to thofe that
keep
* Prov. c. iii. v. 16. -f St. Matth. c. vi. v. 26. J Ibid,
V- v. 31, 32, 23. J Pfalm XXXiii. v, 10, j i. Pfaln\
Part II. Ch. 12. GOD'S Core of tie Juji. 258
keep his commandments *. " Now if thou wilt hear
" the voice of the Lord thy GOD, to do and keep all
" his commandments which I command thee this day,
<c the Lord thy GOD will make thee higher than all the
" nations that are on the earth. And all thefe bleffings
" mail come upon thee, and overtake thee, yet fo if
<c thou hear his precepts. BlefTed mail thou be in the
" city, and blefTed in the field. Bleffed mall be the fruit
" of thy womb, and the fruit of thy ground, and the
" fruit of thy cattle, the droves of thy herds, and the
" folds of thy fheep. Bleffed mall be thy barns, and
" blefTed thy ftores. Bleffed fhall thou be coming in and
" going out. The Lord mall caufe thy enemies that
" rife up againft thee, to fall down before thy face : one
*' way mail they come out againft thee, and feven ways
" mall they flee before thee. The Lord will fend forth
*' a bleffmg upon thy ftorehoufes, and upon all the works
" of thy hands : and will blefs thee in the land that thou
" malt receive. The Lord will raife thee up to be a
' holy people to himfelf, as he fwore to thee, if thou
" keep the commandments of the Lord thy GOD, and
" walk in his ways. And all the people of the earth,
" fhall fee, that the name of the Lord is invocated upon
" thee, and they fhall fear thee. The Lord will make
" thee abound with all goods, with the fruit of thy
*' womb, and the fruit of thy cattle, with the fruit of
' thy land, which the Lord fwore to thy fathers that he
" would give thee. The Lord will open his excellent
<c treafure the heaven, that it may give rain in due fea^
" fon ; and he will blefs all the works of thy hands.'*
Thefe are the words of GOD himfelf, delivered by his
prophet. Tell me now after all this, are the treafures
of both the Indies to be compared with fuch infinite,
bleffings as thefe are ?
3. But, fuppofing the promife of temporal bleffings,
was made to the Jews, rather than to Chriftians, becaufe
Almighty GOD, by Ezechiel *, promifes to enrich thefe
with other kind of goods of greater value, to wit, thofe
of grace and glory ; yet as GOD in the carnal law did not
ceafe
Deut, c. xxviii. v, I. to v. 13. f Ezec, c. xxxiv, & xxxvi,
a 59 ^ e S timers Guidt. Book. I.
ceafe to give fpiritual goods, to thofe Jews that were
virtuous ; fo neither will he refufe to give temporal blef-
fings to good Chriftians, in the fpiritual law, and that,
with the addition of two extraordinary advantages, which
the wicked have not the leaft knowledge of. The one is,
that he gives them thefe forts of bleffings like an experi-
enced phyfician, according to their feveral necefTities ;
that fo they may ferve to fupport, and not puff them up.
The wicked know nothing at all of this, for they heap
up all they can, without confidering, that fuperfluity of
temporal goods is no lefs prejudicial to the welfare of the
foul, than fuperfluity of meats is to the health of the
body. For, though a man cannot naturally live without
eating, yet to eat too much impairs the health ; and tho*
man's life is in his blood, yet too much of it quite choaks
him up. The other advantage is, that with lefs noife,
he gives them much more content and fatisfaftion,
which is the end of mens feeking after temporal riches,
than the others can purchafe with all their {lores. Be-
caufe, whatfoever GOD can do by the means of fecond
caufes, he can do by himfelf and much more perfectly.
It is what he has done to all the faints, in whofe names
St. Paul fpake, when he faid t : As having nothing and
poffefling all things : becaufe we are as content with the
little we have, as if we were lords of all the world.
Travellers endeavour to carry what money they have, in
gold, becaufe they can carry much more, and with lefs
burthen. So GOD provides for thofe that love him ;
by giving them a lighter burthen, but much more
of joy, eafe and fatisfaction. Thus the juft travel in
this lite, naked, and contented , poor, and rich : whilft
the wicked wallow in the ir riches, and yet die for hun-
ger. And though like Tantalus, they are up to the
very chin in water, yet they cannot quench their third.
4. For this, and fuch like reafons, Mofes fo earneflly
recommended the keeping of the law of GOD, defiring
it mould be our whole ftudy and care, as well knowing
that all happineis confiited in the fulfilling thereof. And
thefe words which I command thee this day> fays he, Jhall be
in
t 2 Cor. c. vi. v. 10.
Part II. Ch. 1 2. GOD'S Care of the Juji. 26$
in thy heart; and thoujhalt tell them to thy children, and thoa
jhalt meditate upon them fitting in thy houfe, and walking on
thy journey, Jleeping, and rifeng. And thoujhalt bind theln as
a fign on thy hand, and they Jhall be andjhall move between
thy eyes, and thou Jbalt write them in the entry and on the
doors of thy houfe ; that by this means thy days may be mul-
tiplied, and tho/e of thy poftcrity, in the land which God /hall
give thee *. What was it O holy prophet, that you faw,
what did you find in the keeping of GOD'S command-
ments, that mould make you recommend them fo ear-
neftly to others ? you without doubt underftood the inef-
timable value of this good, as being fo great a prophet,
and privy to the divine counfels. You knew that all
kind of goods whatever, prefent and to come, temporal
and eternal, fpiritual and corporal, were contained in,
and depended on this : and that, if we complied with;
this obligation, we mould fatisfy all the reft. You knew
very well, that he who made it his bufmefs to do the
will of GOD, mould never lofe his labour, becaufe the
doing of this, was pruning his vine y watering of his
garden, increafing his eftate, and looking after all his
affairs, much better than he could do it himfelf, becaufe
it layed an obligation on GOD to do it for him. For
the condition of the treaty which GOD has made with
man, is , that whilft man- is bufy about keeping of GOD'S
law -, GOD will be bufy about looking after marc's con-
cerns. And there is no fear of the contract being broken
en GOD'S fide. On the contrary, if mart prove a faithful
fervant, GOD will ftill mow himfelf a better matter.
This is that one thing, which our Saviour faid was ne-
ceffary ; to wit, the knowing and loving of GOD- -f.
For he that knows how to pteafe GOD, is fecure of all
the reft. Godlinefs, fays St. Paul J, is profitable to all
things, having promifes ef the life that n-ow is, and of that
which is now to come. You- fee here how plainly the
apoftle promifes to piety, which is the worfhip of GOD,
not only the goods of the next, but thofe of this life too,
as far as they contribute to the gaining of eternal hap-
pinefs j
* Deut, c. vi. v. &, 7, 8 r &c. f St. Luc. c. x. v. 4Z.
I Tim. c. iv. v. 8,
26 1 'The Sinners Guide. Book L
pinefs ; and yet man is not excufed upon this account,
from labour, or from complying with the obligations of
his ftate and calling, as far as he is able.
SECT, I.
Of the poverty of the Wicked.
I. If any-body defires to know what poverty, what
afflictions and calamities are laid up for the wicked, let
him but read the twenty-eighth chapter of Deuterono-
my, and he will there fee fuch things as will aftonilh and
frighten him, where amongft many other dreadful threats,
Mofes delivers thefe moft terrifying words from the
mouth of GOD * : " But if thou wilt not hear the
" voice of the Lord thy GOD, to keep, and to do all his
" commandments and ceremonies, which 1 command
" thee this day, all thefe curfes mall come upon thee,
" and overtake thee* Curfed malt thou be in the city,
" curfed in the field ; curfed mall be thy barn, and curfed
" thy (lores ; curfed mail be the fruit of thy womb, and
*' the fruit of thy ground, the herds of thy oxen, and
" the flocks of thy fheep , curfed malt thou be coming
" in, and curfed going out. The Lord mail fend upon
" thee famine and hunger, and a rebuke upon all the
" works which thou malt do : until he confume and de-
" ftroy thee quickly, for thy moft wicked inventions, by
*' which thou haft forfaken me. May the Lord let the
*' peftilence upon thee, until he confume thee out of the
*' land, which thou (halt go in to pofTefs. May the
" Lord afflid thee with miferable want, with the fever
** and with cold, with burning and with heat, and with
" corrupted air and with blafting, and purfue thee till
" thou perifh , be the heaven that is over thee of brafs,
" and the ground thou treddeft on of iron. The Lord
<c give thee duft for rain upon thy land, and let aflies
" come down from heaven upon thee, till thou be con-
" fumed. The Lord make thee to fall down before
*' thy enemies ; one way mayeft thou go out againft
" them, and flee feven ways, and be fcattered through-
out
* Deut. c. xxviii. v. 1.5, to v, 18.
tart II. Ch. 12. Poverty of the tricked. 264
" out all kingdoms of the earth ; and be thy carcafs*
*' meat for all the fowls of the air, and the beads of the
"earth, and be there none to drive them away. The
* c Lord ftrike thee with the ulcer of Egypt, and the part
tl of thy body by which thy dung is caft out, with the
tc fcab, and with the itch , fo that thou canft not be"
" healed : the Lord ftrike thee with madrtefs and blind-
" nefs and fury of mind, and mayeft thou grope at mid-
" day as the blind is wont to grope in the dark, and not
" make ftrait thy ways ; and mayeft thou at all times
" fuffer wrong, and be oppreffed with violence, and mayeft
" thou have no one to deliver thee. Mayeft thou take a
*' wife and another deep with her j mayeft thou build a
" houfe and not dwell therein ; mayeft thou plant a
" vineyard, and not gather the vintage thereof. Mayeft
*' thy ox be (lain before thee, and thou not eat thereof.
" May thy afs be taken away in thy fight, arid not re-
*' llored to thee ; may thy (heep be given to thy enemies^
" and may there be none to help thee. May thy fons
" and thy daughters be given to another people, thy
" eyes looking on, and languifliing at the fight of then!
" all the day , and may there be no ftrength in thy handi
tc Thou (halt be loft, as a proverb and a bye-word to all
" people, among whom the Lord (hall bring thee in."
In fine, after a great many other curies, and thofe very
dreadful ones, he adds farther (i) : " And all thefe
" curfes (hall come upon thee, artd (hall purfue and over-
" take thee, till thou perifh ; becaufe thou heardeft not
*' the voice of the Lord thy GOD, and didft not keep his
" commandments and ceremonies which he commanded
" thee, and they (hall be as figns and wonders on thee
" and on thy feed for ever ; becaufe thou didft not ferve
" the Lord thy Gor> with joy artd gladnefs of heart for
" the abundance of all things. Thou (halt ferve thy
l enemy, whom the Lord will fend upon thee in hun-
" ger, and thirll, and nakednefs, and in want of all
" things ; and he (hall put an iron yoke upon thy neck,
" till he confume thee. The Lord will bring upon thee
" a nation from afar, and from the uttermoft ends of the
K k " earth*
(i) Deut c. xxviii. Vi 45. to 54*
263 tte Sinners Guide. Book I.
*' earth, like an eagle that flieth fwiftlf ; wftofe tongue
" thou canit not underftand ; a moft infolent nation, that
*' will (hew no regard to the ancient, nor have pity on 5
" the infant , and will devour the fruit of thy cattle, and
" the fruits of thy land, until thou be deftroyed. And
" will leave thee no wheat, nor wine, nor oil, nor herds
c< of oxen, nor flocks of ftieep , until he deftroy thee,
" and confume thee in all thy cities, and thy ftrong and
*' high-walls be brought down, wherein thou truftedft irr
" all thy land. Thou fhalt be befieged within thy gates
*' in all thy land, which the Lord thy GOD will give thee r
" and thou fhalt eat the fruit of thy womb, and the flefh
" of thy fons and of thy daughters, which the Lord thy
*' GOD lhall give thee, in the diftrefs and extremity where-
" with thy enemy mall opprefs thee," Thefe threats
and curfes are all taken out of the holy fcriptures, where
you may find 5 many more which I here omit to relate ;>
but whoever reads them with attention, will meet with
fuch dreadful things, as cannot but aftonrm him. Then,,
perhaps, he will open his eyes, and begin to have fome
knowledge of the rigour of GOD'S juftice, and of the
malice of fin, together with the extreme hatred he bears
to it, as appears by the terrible pUBifhments He inflicts on
it in this life ; by which men may conjecture, what a
finner is to expect in the next. Befides, he will pity the
infenfibility and mifery of the wicked, who are fo blind;
as not to fee the dreadful punifhments that are referved
for them.
2. Do not perfuade yourfelf that thefe threats are
only empty words ; but confider that they are a true pro-
phecy of thofe misfortunes, which have fmce happened
to that people. For, during the reign of Achab king of
Ifrael, the king of Syria's army having befieged them in
Samaria, we read that men were forced to eat pidgeon's
dung, which was fold at a great price -fv Nay, they were
reduced, at laft, to fuch extremities, that mothers de-
voured their own children. And Jofephus tell&us, they
were brought to the fame mifery again in the fiege of
Jerufalem J. There is fcarce any-body but has heard of
the
.vi. .JJof.t.7.
Part IT. Ch. 1 2, Poverty of the Wicked. 264
<he captivity of this people, with tfie utter fubverfion of
the whole kingdom. For ten tribes of them were car-
ried away into perpetual captivity by the King of Afly-
xia, and never returned home again ; and the two which
remained were quite deftroyed a great while after by tbe
Roman army : who took many of them prifoners -, but
the number of thofe that were flain, or died during the
fiege, was far greater, according to the relation of the
feme hiftorian.
3. But let no man deceive himfelf by imagining, that
all thefe calamities, concerned none but this people.
For, they belong to all thofe in general, who profeffing
to ferve GOD, neverthelefs contemn and violate his law :
It is what he himfelf allures us of by his Prophet Amos ;
faying * : Did not I bring up Ifrael out of the land of Egypt ,
and tbe Paleflines out of Cappadocia^ and the Syrians out of
Cyrene? Behold the eyes of the Lord God are<upon thejinful
kingdom^ and I will deflroy it from the face of the earth.
By this he gives us to underftand, that all changes of
'kingdoms and ftates , as the deftroying of fome, and
the eftabliftiing of others, are the effects of fin. And
if any one doubts whether this concerns us or no, let
him fearch into the hiftories of paft ages, and he will
find that GOD deals after the fame manner with all the
wicked, but particularly with thofe, who have known the
true law, and yet have not obferved it. He will there
fee, that a great part of Europe, Africa, and Afia, which
were formerly full of Chriftian churches, are now in the
hands of heathens and barbarians. He will fee, what ca-
lamities the church has fuffered from the Goths, the
Hunns and the Vandals, who in St. Auguflin's time,
laid all the countries of Africa wade, fparing neither
man, woman, nor child, old, nor young. And at the
fame time all the country of Dalmatia, and the neigh-
bouring towns, were fo ruined by thefe barbarians, that,
as St. Jerome who was himfelf of that country, fays ;
whofoever patted through it, could fee nothing but
heaven and earth ; fo univerfalwas the defolationf. All
this ferves to inform us, that virtue and true devotion,
Kk 2 not
* Amos, c. ix. v. 7, 8. f St. Hieron in chap. i. Sophon
$6$ The Sinners Guide. Book I,
not only affift us, in order to obtain the eternal goods,
but alib to fettle us in the pofifefTion of the temporal.
"Wherefore, let the confideration of this and all thofe
Other advantages virtue has, ferve to make an impreflion
on our hearts, and excite them to the love of that which
delivers us from fo great evijs, and procures us fuch
mighty benefits,
CHAP. XIII.
tfhe twelfth privilege of virtue, which is the quiet and happy,
death of the 'virtuous , and on the contrary ', the deplorable
end of the wicked.
l. A DD to thefe privileges the glorious and happy
Jr\ death of good men, to which all the others are
directed. For if, as we commonly fay, It is the end that
Browns the work; what can better deferve a crown, or
what can be more glorious than the end of good men ;
and what more miferable than that of the wicked ? The
4eath of the faints^ fays the pfalmift, is precious in the
fight of the Lord^ but the death of the wicked is very evil *.
Becaufe it is the greateft of all miferies, either of thp
body or foul. And therefore St. Barnard writing upon
thefe words -f, " The death of finners is the worft, fays :
that firft of all it is bad, becaufe it takes them away from
the world ; worfe yet, becaufe it feparates the foul from
the body \ but worft of all, becaufe of thofe two eternal
torments, fire everlafting, and the worm that never dies,
which immediately follow it." It cannot but be a great
affliction to fuch perfons to leave the world ; a much
greater to forfake their own flefh ; but the greateft of all
will be hell torments, which they are to be for ever con-
demned to. Thefe therefore, and feveral other miferies
put together, will difturb the wicked at this time. Be-
caufe then they will be fenfible of the fymptoms and ac-
cidents of their diftemper, the racking pains they erv
dure
* Pfalm cxv. v. 15. Pfalm Xxxjii. v. 22. f St, Bern.
inter pervos.
Part II. Ch. 1 3. Unhappy End of tie Wicked. 266
dure all over their bodies , the frights and terrors of
their fouls, the anguifh their preftrnt condition caufes,
their apprehenfions of what muft follow, the remem-
brance of what is pad ; the reflexion on the accounts
they are going to give in, the dread they have of the
fentence to be paft againft them , the horrours of the
grave-, their being feparated from all they had an inor-
dinate affection for; that is, from their riches, their
friends, their wives, their children, nay, from the very
light and common air which they enjoy, and even from
life kfelf. The greater love they have had for any of
thefe things, the more unwilling will they be to leave
them. For, according to the great St Auguftin, " What
we poflefs with love, we can never lofe without grief*."
Conformable to which, was the faying of a philolbpher ;
The fewer pleafures a man has enjoyed, the lefs afraid
he is of death.
2. But the greateft torment they fuffer at this time,
is that of an evil confcience ; with the confideration and
<dread of thofe pains which are prepared for them. Be-
cauie man being then alarmed at the approach of death,
begins to open his eyes, and to confider what he never
thought of in all his life before. Eufebius EmifTenus
gives us a very good reafon for this in one of his homi-
lies, where he fays -j- ; " Becaufe, at this time, man lays
afide all the folicitnde with which he ufed to feek for,
and procure all that was neceffary for life ; and does not
trouble his head any more, either about working or
fighting, or any other employ whatever; it follows
from hence, that the foul being free from every thing
elfe, thinks of nothing but the account (he muft make,
and all her powers are overcharged with the weight of
the Divine Juftice, and of God Almighty's judgments.
Man therefore lying in this miferable condition, with
life behind his back, and death before his eyes, he eafily
forgets the prefent which he is going to leave, and begins
to think of the future, which he is in continual expecta-
tion of. There he fees, that his pleafures and delights
are now at an end, and that he has nothing left him,
but
* J3e. Civit. Dei. -f St. Eucher. Homil, i. ad Monachos.
267 The Sinners Guide. Book I.
but his fins to appear againft him before the tribunal of
GOD.** The fame doctor difcourfing again upon this
fubject in another homily, fays, " Let us confider what
complaints a negligent foul will make at its departure
out of this life ; what tribulation and anguifh will me
be filled with ? what clouds and darknefs will me lie
tinder, when among thofe enemies that furround her,
(he mail fee her own conference, attended by a multitude
of fins, the forwardeft to appear againft her. For me
alone, without any other witnefs, will appear before us,
to convince us by her evidence, and confound us by her
knowledge. It will be impoffible to hide any thing
from her, or to deny any thing me mall charge us with,
fince there will be no need of going any farther than
ourfelves for a witnefs.
3. Peter Damianus handles this matter much better,
and more at large *. " Let us confider, fays he, with
attention, what dreadful fears and apprehenfions the foul
of a finner will be oppreft with, when me is upon the
point of leaving the prifon of the flefh ; and how the
flings of a guilty confcience will prick and torment her.
Then me calls to mind the fins me has committed, and
fees how fhe has defpifed and broken the commandments
of GOD. Then fhe is troubled to have loft fo much
time, in which me might have done penance j and with
affliction, fees that the account fhe muft unavoidably
give, and the time of divine vengeance is juft at hand.
She would willingly (lay, but is forced to go ; fhe
would fain recover what fhe has loft, but cannot obtain
leave to do it. If fhe cafts her eyes behind her, and
confiders the whole courfe of her life, it feems no more
to her than a fhort moment ; if fhe looks forward, fhe
fees there the fpace of an infinite eternity that expects
her. She weeps when (he confiders the everlafting hap-
pinefs me has loft, which fhe might have gained in the
fhort time of this life -, and to be deprived of this un-
fpeakable fwe-etnefs of eternal delight, for a fleeting car-
nal latisfaction, is a great affliction to her. She is filled
with
* Peter Damian. c. vi. in Inftitut Monial. ad Blancam Co-
muifTam.
Part II. Ch. 13. Unhappy End of tie Wicked. 268
with confufion to confider, that for the pleafing of this
miferable body, which mud be the food of worms ; {he
has negle&ed herfelf, who ought to have taken her place
amongft the choirs of angels. When- fhe reflects upon
the brightnefs and glory of immortal riches, fhe is
alhamed to fee herfelf deprived of therrv, for having
fought after fuch as were bafe and perifhable. But when
fhe has done looking upward, and cafts her eyes down
upon the dark and frightful valley of this world, and
at the fame time fees the glory of eternal light above her,
me is fully convinced, that all (he loved in this world,
was nothing but night and darknefs, O if fhe could
but then obtain a little time to do penance in, what
aufterities and mortifications would fhe not undergo ?
what is it fhe would not do ? what vows would fhe not
make and what prayers would fhe not be continually offer-
ing up ? but whilft man is revolving, thefe things in his
mind, behold the mefTengers and fore-runners of death
are juft at hand; his eyes become dark and hollow, his
breaft heaves, his voice grows hoarfe, he rattles in the
throat, his limbs wax cold, his teeth turn black, he foams
at the mouth, and his face grows wan and pale , whilft
thefe things which ferve as fo many preparations to ap-
proaching death, orderly fall out ; the miferable foul fees
before her aH the works, words, and thoughts of her
fate wicked life, which give in a lamentable teftimony
againft her, as being the author of them all; and tho*
fhe would willingly turn her eyes away from them, fhe
cannot, but is forced to fee them. Let us add to all
this, the horrible prefenee of the devils on one fide, and
that of virtue and of the blefled angels on the other; and
we foon guefs which of the two parties this prey is like
to fall to. Becaufe, if the dying man carries any works
of piety and virtue with him,, he is immediately com-
forted by the invitations and carefTes of the angels : but,
if the foulnefs of his fins, and of his wicked pafl life,
require that he fhould be treated after another manner,
immediately he trembles every joint of him for fear,
falls into defpair ; and in this condition, is fnatcht, rent,
and torn away from this miferable ikm, and thrown
hea<I-
269 The Sinners Guide'. Book L
headlong into everlafling torments." Thus far Peter
Damianus.
4. If all this be true, what need of any more, if a
man has not loft his fenfes, to make him fee how mife-
rable the condition of the wicked is, and how carefully
to be avoided, fmce their end is like to be fo wretched
and deplorable.
5. If the goods of this world could do any fervice at
that time, as they do all the other part of life, their mi-
fery would be much eafier , but there is none of them
that can give the leaft afllftance. For, neither can ho-
nours profit a man, nor riches fecure him, nor friends
help him ; he can have no fervants to attend him ; he
muft expect no favour, becaufe of his quality, no fuc-
cour from his eftate, nor any fervice from any thing
whatever, but from virtue and innocence of life. For
as the wife man fays, Riches Jhall not -profit in the day of
revenge, but juftice, that is, , virtue, Jhall deliver from death *i,
How therefore can the wicked man, finding himfelf fo
poor and deftitute of all kind of help, forbear trembling
to fee himfelf thus forfaken and neglected at the judg-
ment feat of Almighty GOD ?
SECT. I.
Of the death of the juft,
6. But on the contrary, how fecure are the juft: againft
all thefe miferies, when they come to die. For, as the
wicked at this time receive the punimment of their fins,
the juft receive the reward of their virtue. According
to Ecclefiafticus, who fays -f- : // Jhall go well 'with him
that fear eth the Lord, and in the days of his end, he Jhall be
llefled -, that is, he mail have the rich reward of his la-;
hours. St. John in his Revelations declares the fame
thing to us more exprefsly, when he tells us J : That he
heard a voice from heaven, which commanded him to write j
an d the words which it diflated, were thefe : BleJJed are the
dead who die in the Lord ; becaufe the Holy Ghoft tells them,
tht
* Prov. c. xi. v, 4. *f Ecclus, c. i, v. 19. J Apoc,,
c* xiv. v, 13.
Part K. Ch. 15. tfapfy Death of the Jitft. 270
the time is come that they may reft from their labours ; for
their works follow them. How is it poffible then for a
juft man, that has received fuch a promife as this, from
Almighty GOD himfelf, to be frightened at the hour of
his death, when he fees himfelf juft upon the point of
receiving what he has been labouring for all his life-time ?
for this reafon one of holy Job's pretended friends tells
him (i ) : If thou wilt put away from thee the iniquity that
is in thy hand, and let not injuftice remain in thy tabernacle :
bright nefs like that of the noon- day , Jhall rife to thee at even-
ing : and when thou Jhalt think thyfelf ton/timed, thou Jhalt
rife as the day-ftar. St. Gregory writing upon thefe
words, fays : " That the reafon why this morning-bright-
nefs fhines upon the juft in the evening, is becaufe he
perceives fome glimmerings at the hour of his death, of
that glory which GOD has prepared for him ; and there-
fore, when others are the moft dejected, he is then moft
chearful (2).'* ' Solomon in his Proverbs teftifies the fame,
when he fays (3) : The wicked man Jhall be driven out in
his wickednefs ; but the juft hath hope in his death.
7. To prove this by an example , could any man have
better hopes, or more courage than the glorious St. Mar-
tin had upon his death- bed , who, feeing the devil by
him, afked him : " What doeft thou here, cruel beaft ;
thou wilt find no mortal fin in me to glut thyfelf with,
and therefore I fhall be received into Abraham's bofom
in peace." Again, what greater confidence can be, than,
that St. Dominick had* when he was in the fame circum-
ftances : for feeing the religious brothers all about him,
bemoaning themfelves for his departure, and the want
they mould have in the lofs of him, he comforted them,
with thefe words : " Let nothing trouble or afflict you,
my children, for I (hall do you much more fervice where
I am going, than I mail be able to do you here.*' Ho\v
can a man lofe courage in this combat, or be afraid of
death, who looked upon eternal glory to be fo much his
own, as to be in hopes of obtaining it, not only for him-
felf, but for his children too ?
LI 8. It
(i) Job, c. xi. v. 14, 17. (2) St. Greg.L. 10. Moral, c. I,
(3) Prov. e> xiv, v, 32,
27 l *Ihe Sinners Guide. Beok I.
8. It is upon this account the juft have To little reafon
to be afraid of death, that they praife GOD, when they
are dying ; and thank him for having brought them to
their end ; looking upon death as a cefTation from their
labours, and the beginning of their happinefs and glory.
Whereupon St. Auguftine, on St. John's Epiftle, fays * :
*' It is not to be faid of him that dies in peace, but of
him that lives in peace, and dies with joy, that he defires
to be diffolved and be with Chrift." Thus we fee the juft
man has no reafon to be troubled at death ; but we may,
with juftice, fay of him, that, like the fwan, he goes fing-
ingoutofthe world, praifing and glorifying GOD, for
calling him to himfelf. He is not afraid of death, be-
caufe he has feared GOD ; and whofoever has done that,
has nothing elfe to be afraid of. He is not afraid of
death, becaufe he has been afraid of a wicked life ; the
fear a man has of death, being only the effect of a bad
life. He is hot afraid of death, becaufe he has fpent all
his life in learning how to die, and in preparing himfelf
againft death , and he that ftands always upon his guard,
has no need to fear his enemies. He is not afraid of
death, becaufe the whole employ of his life has been, to
feek after thofe that might affift and Hand by him at this
hour ; that is, virtue and good works. He is not afraid
of death, becaufe the many fer vices he has done his judge,
will make him kind and favourable at that time. He is
not, in fine, afraid of death, becaufe death is no death,
but only a (lumber, to a juft man : it is no death; it is
but a change : it is no death ; it is but the laft day of his
toils and labours , it is no death ; but only the way that
leads to life, and the ftep by which he muft mount to
immortality ; for he knows that when death has pafled
through the veins of life, it lofes the bitternefs it had
before, and takes up the fweetnefs of life.
9. Nor can any other of thofe accidents, which ufually
happen at this time, terrify him. For, he knows they
are nothing but childbed pangs, which give him birth to
that eternity, the love of which has made him continu-
ity long for death, and fuffer life with patience. He is
not
* St. Aug. 9. in Ep. B. Joan.
Part II. Ch. 1 3. Happy Death of the Jujl 272
is not frightened with the remembrance of his fins, be-
caufe he has Jefus Chrift for his Redeemer, whom he
has always been acceptable to ; nor does the rigour of
GOD'S judgments dimearten him, becaufe his Redeemer
is his advocate -, neither does he fhrink at the fight of the
devils, becaufe Jefus Chrift is his captain -, nor can the
horror of the grave make any impreffion upon him, be-
caufe he knows, that he muft foiu a fiejhy and corruptible
body in the earth, that it may after-wards fyring up incor-
ruptible and fpiritual* . If it be true that the end crowns
the work , and if, as Seneca fays f : " We mull judge of
all the reft, by the laft day ; and accordingly pafs fen-
tence upon the whole life paft -, becaufe all that is paft is
condemned or juftified by it." And if the death of good
men be fo peaceable and quiet, and that of the wicked,
on the contrary, fo difturbed and painful, what need
have we of any other motive, than barely this difference,
which is between the death of the one and of the other,
to make us refolve againft a bad life, and to live a good
one.
10. Where is the benefit of all the pleafures, profpe-
rity, riches, and all the titles and honours in the world,-
if after all I mould be plunged headlong into hell-fire ?
and on the other fide, what hurt can all the miferies of
this life dp me, if by means of them, I can make a
happy end, and carry along with me the pledges of eter-
nal glory. Let the wicked man manage his point in the
world with as much cunning as he pleafes, what will he
get by all his craft, but juft to know, how to acquire
fuch things, as will ferve to make him more proud, more
vain, more fenfual, more able to fin, more unable to do
good, and to make death fo much the more bitter and
unwelcome, as life was the more pleafant and delightful ?
if there is any fenfe and wit in the world, certainly there
can be none greater, than to know how to order life well,
againft this laft hour-, fmce a wife man's chief bufinefs is
to underftand, what means are the moft proper for him
to ufe, in order to arrive at his end. If therefore we
look upon him, as a fkilful phyfician, who knows what
L 1 2 remedies
* z Cor. c, xiii. v. 44. *f Senec. Ep. 12.
273 The Sinners Guide. Book. I.
remedies to prefcribe for the recovery of health, which is
the end of this fcience ; we muft of necefiity think him
truly wife, who knows how to govern his life, in order-
to death ; that is, in order to the making up of his ac-
counts well, when death, to which he is to direct all hia
life, (hall come.
SECT. II.
% be foregoing feflion proved by feme examples *.
11. For the better explaining and confirming of what
I have faid, and to give the reader a little fpiritual re-
creation, I think fit to add here a few famous examples
of the glorious deaths of fome faints, taken out of
Holy Pope Gregory's fourth book of dialogues; by
which we may plainly perceive, how pleafant and how
happy a thing death is to the juft. If I enlarge a little
upon this point, I (hall not think my time ill fpent, be-
caufe the faint, at the fame time as he relates thefe
paffages, gives a great deal of wholefome advice and
inftru<5tion.
12. "He tells us, that during the time the Goths
were in Italy, there was a certain lady called Galla, of
very confiderable quality, in Rome, daughter to one
Symmachus, a conful. She was married very young,
and became both wife and widow in one year. She had
all the invitations imaginable from the world, her youth
and her fortune to take a fecond huiband ^ but me chofe
to be the fpoufe of Chrift, and to celebrate a marriage
with him, that begins with forrow, but ends with joy -,
rather than with the world, where it begins in joy, but
ends in forrow. This lady was of a very hot conftitution,
and the phyficians told her, that if fhe did not marry
again, (he would certainly have a beard like a man, which
accordingly happened. Yet the holy woman, charmed
with the inward beauty of her new bridegroom, was not
troubled at her outward deformity, well knowing it
would not be offenfive to her heavenly fpoufe. There-
fore, laying afide her worldly drefs, fhe gave herfelf en-
tirely up to the fervice of GOD, a.nd entered into a mo-r
naflerv
* Greg, 4. L. Dial c. 13
Part II. Ch. 1 3. Happy Death of the Jujl. 274,
nailery near St. Peter's church, where (he lived for fe^-
veral years in great fimplicity of heart, and in the fre-
quent exercife of prayer and chanty to the poor. Al-
mighty GOD being refolved 'at length, to reward the
labours of his fervant with eternal glory -, fhe was trour
bled with a cancer in the breaft, which grew to fuch a
height, that fhe was forced to keep her bed, where, as
me lay, fhe had always two lamps burning by her, being
fo great a lover of light j as to have a horror, not only
of fpiritual, but even of corporal darknefs. Finding
herfelf one night very much out of order, fhe faw the
blefied Apoftle St. Peter Handing between the two lamps;
not at all difturbed at the vifion, but her love on the
contrary emboldening and encouraging her, fhe with a
deal of chearfulnefs and joy, afked him : great Apoftle,
are my fins pardoned yet ? to which he anfwered, with
a fmiling countenance, and bowing down his head, yes,
they are pardoned you, come along with me. But the
holy woman having contracted a ftricr, tie of friendship
with another religious woman of the fame monaftery,
called Benedicta ; replied immediately, I beg that fifter
Benedicta may go along with me ; the apoftle told her,
fhe was not to come yet, but that another fifter whom
he named, mould bear her company, and that fifter Be-
nedicla mould follow her within thirty days. After
which he vaniflied, and the fick lady fending for the
priorefs, gave her an account of all that had happened,
and both fhe herfelf and the other whom St. Peter named,
died within three days after, and at the end of thirty
days, the other (he had afked for. The memory of this
paflage is ftiil preferved in that monaftery, and the
younger religious women, who received it from their
mothers, recount it with as much fervour and devotion,
as if they themfelves had been eye-witnefies to it."
This is St. Gregory's own relation ; the reader may ob-
ferve how glorious an end this was.
13. After this the fame faint gives us an account of
another example no lefs wonderful -f-. " There was a cer-
tain man, fays he, at Rome, called Servulqs, very poop
a*
f Greg. 4, L. Dial c. 14,
275 ffi* Sinners Guide. Book I P
as to the world, but very rich in merits. His ufual fta-
tion was under a perch before St. Clement's church*
where he begged, being fo lame with the palfy, that he
could not rife nor fit up in his bed, nor fo much as lift
his hand to his mouth, or turn from one fide to the other.
His mother and a brother always kept him company,
and affifted him, and all the alms he could conveniently
jpare, he defired his mother or his brother to diftribute
among the poor. He could not read, yet he bought
fome books of the fcripture, and when any devout per-
fon came to fee him, would defire them to read to him,
and by this means he got fome infight into Holy Writ,
Befides, he always ufed to blefs GOD in the midft of his
freat pains, and to employ himfelf day and night in
nging of hymns. But the time drawing nigh when the
Lord intended to reward his great patience, the holy
man fell extreme fick ; and when he perceived he was
going out of the world, he called together all the
ilrangers thereabout, defiring them to join with him in
praifmg GOD, for the hopes he had given him of his
being at the end of his labours.
14. But as he was finging amongft the reft, he inter-
rupted them on a fudden, crying out with a loud voice,
Silence, do not you hear the fongs and hymns of praifes
and thankfgivings which fill the heavens ? and liftening
thus, with the ear of his heart, to the voices he heard
within himfelf, he died. And as foon as he had given
up the ghoft fuch an extraordinary fragrancy was fmelt
all over the place, that all thofe prefent were delighted
with its fweetnefs, by which they underftood that he re^
ally had heard the fongs of praile and joy, with which he
was received into heaven. A religious man of our con-
vent, who is ftill living, and who was prefent when this
happened, often, with tears, tells me, that thofe who
were there when he died, never loft the fweet fmell, till
his body was buried."
15. 1 will add another memorable example out of the
fame faint, whereof he gives a faithful teftimony, as be-
ing himfelf nearly concerned in it(?). " My father,
fays
(i).Greg. 4. L.Dial c. 16.
Part II. Ch. 13. Happy Death of the Jujl. 276
fays he, had three fitters, who all confecrated their virgi-
nity to GOD : the^ eldeft was called Tarfilla, the fecond,
Gordiana, and the youngeft, Emiliana. They all three
offered themfelves up to GOD at the fame time, with
an equal fervour, devotion, and refignation ; living to-
gether at their own houfe, under the obfervance of a
very rigorous rule. After they had lived thus for a con-
fiderable time, Tarfilla and Emiliana began to increafe
every day more and more in the love of their Creator ;
and arrived to fuch a degree of perfection, that though
their bodies remained upon earth, their fouls were con-
tinually converfant in heaven. But Gordiana, on the
contrary, growing every day more and more cold in her
affection for GOD, was proportionably inflamed with the
love of the world. Tarfilla ufed frequently to tell her
fitter Emiliana, with a great deal of forrow ; I fee our
fitter Gordiana is not well pleafed \vith our way of living.
I perceive me is wholly bent upon outward things, and
that me does not obferve, in her heart, the vows of her
religion. Whereupon the other two fitters often advifed
her, with all the fweetnefs and tendernefs they could, to
lay afide her light behaviour, and be modeft and grave
as became her habit. Thus (he fpent her time in idle
difcourfe, delighted in the company of worldly women ;
nor could fhe endure to converfe with any others. One
night, my great grandfather Felix, who had been Pope,
appeared to Tarfilla, who had made a much greater pro-
grefs than her fitters, in continual prayer, corporal au-
fterities and fafts, in modefty, in gravity, and in all
kind of piety, and mewing her a habitation of eternal
brightnefs, faid to her : " Come hither to me ; for I am
" to receive you into this habitation of light/* Within
a few days after, Tarfilla fell fick of a burning fever,
and was paft all recovery : and, as it is the cuttom for
much company to vifit a perfon of quality that lies a
dying, to comfort their kindred and relations ; at that
time feveral perfons of note were there, and amongft the
reft, my mother, Then the fick lady lifting up her eyes
towards heaven, faw her Saviour coming to her ; and
ftruck with admiration, began to cry cut, ftand afide, for
Jefus
Sinners Guide. Bobk 1*
Jefus Chrift is coming. And having fixed her eyes very
fteadily upon her Saviour, whom me faw, me foon after
breathed out her blerTed foul -, and immediately fuch a
fragrancy was fmelt by all there prefent, as fuftkiently
.evinced, that the author of all fweetnefs had really been
among them. When they uncovered her to warn her
body, as is ufually done with the dead, they found her
knees and elbows as hard as a camel's, with continual
proftrating at her prayers : fo that her dead flefh gave a
fufficient teflimony of the employ of her fpirit, during
her life. This happened before Chriftmas ; and as foon
as Chrift mas-day was over, Tarfilla appeared to her fifter
Emiliana in the night time, and faid to her : come my
dear filler, and let us keep the feaft of the Epiphany
together, fmce I have kept that of Chriftmas without
you. But Emiliana being concerned at the danger her
fifter Gordiana would be expofed to if (he were left alone,
anfwered, if I go along with you, to whofe care fhall I
recommend our fifter Gordiana ? Tarfilla, with a heavy
countenance replied ; Do you come with me ; as for
Gordiana, {he is reckoned amongft the people of the
world. Immediately after this vifion, Emiliana fell fick,
and growing every hour worfe and worfe, died before
the day her fifter had named. Gordiana feeing herfelf
now left alone, became more and more wicked every
day , and by degrees, quite lofing the fear of GOD, and
neglecting her modefty, her devotion, and the vows by
which (he had confecrated herfelf to GOD, went and
married a man who farmed her eftate of her." This is
all taken out of St. Gregory, who by the examples of
thofe <sf his own family and blood, mows us how happy*
and profperous the end of virtue is, s and how forrowful
and mean that of light and inconftant perlbrts. I will
conclude with one example more upon this fubjedl out
of the fame faint, which happened in his time, and which
he delivers after this manner*
1 6. "About the time when I entered into a monaf-
tery , there was an ancient woman at Rome^ called Re-
dempta, who wore a religious habit, and lived juft by
our blefied Lady's. She had been formerly under the
care
Part II. Ch. 1 3 . Happy Death of the Juft. 278
:Care of a certain holy virgin, called Hirundina, who, fay
they, was in great efteem for her virtue ; having led a
Solitary life upon the Preneftine Mountains. This fame
Redempta had two other young virgins that came to her
to be her difciples, the name of one of them was Ro-
jnula, as for the other, who is ftill living, I know her by
fight, but cannot tell her name. Thefe three virgins
Jived a very poor but holy life, all in the fame houfe.
But Romula out-ftript her other companion in all kinds
of virtues and graces, as being a woman of wonderful
patience, of a moil perfect obedience, of an extraordi-
nary recollection, a very Uriel obferver of filence, and
very much given to prayer and contemplation. But,
fometimes thofe who appear perfect in the eyes of men,
&re not without imperfections before GOD ; as we often
fee unfkilful perfons commend a ftatue before it is
finifhed, as a complete work ; and yet the mafter who
knows there *s much more to be done to it, does not lay
it afide, becaufe of their extolling it, nor neglect to
finifh it, becaufe of their commendation. Almighty
GOD dealt after the fame manner with Romula, whom
he thought fit to refine and perfect, by afflicting her fe-
verely with the palfy, which obliged her to keep her
bed for feveral years, without any ufe of her limbs.
All her pains and fufferings could never move her to the
leaft impatience ; on the contrary, the want of the ufe
of her limbs, made her increafe more and more in vir-
tue ; fo that the lefs able me was to do any thing elfe,
the more (he exercifed herfelf in her devotions and
prayers. At length fhe called her mother Redempta to
her, who had brought up thefe two difciples of hers, as
if they had been her own children, and faid to her;
come hither my dear mother, come hither. Redempta
immediately went to her with her other difciple, accord-
ing to the relation which they have both fmce made to
feveral perfons, fo that the thing is now become public,
and I myfelf had an account of it at the fame time it
happened. As they were fitting about midnight by her
bedfide, there appeared a light from heaven on a fudden,
which filled the whole chamber. The brightnefs of it
M m was
279 Tke Sinner* Guide. Book \
v/as fo great that they were aftonimed at it, Afterward^
they heard a nolle, as if a great many perfons were
coming into the cell; fo that the door cracked as if it
were preffed by the throng. Then they heard many;
come in, but through fear and the extraorninary bright-
nefs, could fee nothing; for their hearts were no lefs
clamped with fear, than their eyes were dazzled by the
\ight. After this there followed a fweet fmell, which
comforted and refrefhed them, as much as the light had
frighted them before. They being no longer able t6.
bear with the extraordinary brightnefs of that light, the
lick woman began to comfort her miftrefs, who fat there
trembling and fhaking, and faid, " Be not afraid my
dear mother, for I am not dying yet.'* And as me often
repeated thefe words, the light leflened by degrees, till
it was quite gone , but the fweet fmell continued ftill,
for the fpace of three days, as frefh as when they firft
fmelt it. The third day being over, me called her
miftrefs again, and defired the Viaticum, that is, the
Bleffed Sacrament: which after me had received, Re-
dempta and her other companion were no fooner gone
from her bedfide, but they began to hear two choirs of
muficians at the entrance of the door , which as near as
they could judge by their voices, confifting of men and
women ; the men fung pfalms, and the women anfwerecj.
them. And whilft they were thus performing the rites
of this celeftial funeral, this holy foul, leaving the prifon
of her body, began her journey heavenward, the divine
mufic and fragrancy going away with her, fo that the
higher me mounted, the lefs they were perceived below,
till fuch time as they were both quite loft." Hitherto are
^'the words of St. Gregory.
17. Many more examples might be brought to this
purpofe , but thefe will fuffice to mow us, how quiet,
how fweet, and how eafy the death of good men gene-
rally is. For, though fuch evident tokens as thefe are,
do not always appear, yet inafmuch as they are all the
children of GOD, and fince death is the end of all their
miferies, and the beginning of that happinefs they ex-
*9 he rewarded with, they aje always in this extre-
art il. Ch. 13. tiappy Death of the Ju/l. 280
tnity, {lengthened and encouraged by the help of GOD'S
grace, and by the evidence their own good confciences
give in favour of them. Thus the glorious St. Ambrofe
comforted himfelf upon his death-bed, faying, " I have
hot lived fo, as to have any reafon to be forry that I was
ever born , nor can I be afraid to die, becaufe I know I
have a favourable mailer *." But if any man imagine
thefe favours and graces are incredible, let him reflect
Upon the incomprehenfible immenfity of GOD'S good-
nefs, the erFedl of which is to love, honour, and favour
the good* and he will acknowledge, that all I have here
atferted is but little, in comparifon with what the thing
itfeJf is. For, if the infinite goodnefs iloopt fo low
as to take our flefh, and to die upon a crofs for the fal-
vation of man ; what great matter is it, to comfort
and honour the good when they are dying, fmce their
redemption has coft him fo dear ? and what wonder is
it, that he mould beilow fuch graces upon thofe perfons,
when they are dying, whom he is to receive into his own
houfe, and to make partakers of his glory when they are
dead ?
SECT. lit.
The conclufion of this Second Pdrt.
18. Thefe we have mentioned, are the twelve privi-
leges, granted to virtue in this life-, and are like the
twelve fruits of that moil beautiful tree St. John, in his
Apocalypfe, faw, planted by a river fide, which brought
forth twelve fruits every year, according to the number
of the months. For, next to the Son of GOD, what other
tree could bear fuch fruit but virtue, which is the tree
that brings forth fruits of holinefs, and of life ? and what
fruits can be more precious, than thofe, we have here
given an account of? What more delicious fruit, than
the fatherly care and providence, which GOD has over
thofe that ferve him ? what more pleafant than his di-
vine grace ; than the light of wifdom , the confolations
of the Holy Ghoft ; the joy of a good confcience , the
help of a fecure confidence in him ; the true liberty of
M m a the
? In vita D. Ambrofy.
We Sinners Guide. Book 1.
the foul ; the inward peace of the heart ; the being heard
by him in our prayers ; the being aflifted by him in our
tribulations ; the having of our temporal neceffities fup-
plied ; and, in fine, the comfort of a fweet and quiet
death at laft ? any of thefe privileges, is doubtlefs fo
great in itfelf, that, were a man but thoroughly acquainted
with it, he would need no other motive to embrace vir-
tue, -and make a change of life. This alone would fuf-
ficiently convince him of the truth of that faying of our
Saviour * : That whofoever /hall leave the werld for the
love of him, Jhall receive even in this life a hundred-fold,
and hereafter life everlafting -, as has been fhewn above.
19. Confider ferioufly what good this is we invite you
to. Think whether you would have any caufe to repent,
mould you quit all the things of this world for it, The
only reafon why it is not valued by the wicked is, becaufe
they know not its value. Therefore the Saviour of the
world faid f : That the kingdom of heaven was like unto a
treasure hiddep in the field. For it is a real treafure, hid
from others, but not from the owner. The prophet un-
derftood the value of this treafure when he faid J : My
fecret to myfelf^ my fecret to tnyfelf. He did not much
care whether others knew of his happinefs. For this
is not like other goods, which are not goods, unlefs they
are known ; becaufe being in themfelves, no longer
goods than whilfl the opinion of the world makes them
fuch , it is requifite the world mould know them, or
elfe they will never have fo much as the name of goods.
But this good, on the contrary, makes him good and
happy that poflelTes it ; and though none, but himfelf,
knows of it, yet he has as much true comfort and fatif-
faction with it, as if all the world knew it.
20. But neither my tongue, nor all that has hitherto
been faid, is fufficient to unfold this fecret : becaufe all
that the tongue of man is able to exprefs, falls far more
of what it truly is. The only key therefore to explain
it, is the divine light, and the long experience, and the
ufe of virtue. Beg this light of our Lord, and you will
foon
* St. Mark, c. x. v. -f- Matt. c. xiii. v, 44. J Ifaiah,
c. xxiv. v. 1 6.
Part Ii. Ch. 1 3. Happy Deafb of tie Ju/t. ' 2 82
foon find this treafure and GOD himfelf, in whom you
will find all things : and you will fee with how much
reafon the prophet faid* : Happy is the people whofe God
is the Lord; for what can he want, that is in poflefTion of
this good ? we read, in the book of the Kings, that Heb-
canah, Samuel's father, feeing- his wife Anne troubled be-
caufe me had no children ; faid to her : Anna, why weepeft
thou ? and why doft thou afflift thy heart ? am not 1 letter to
thee> than ten children -j- ? Now if a loving hulband, who
to-day is and to-morrow is not, be worth more to his
wife than ten children , how much more muft GOD be
worth, do you think to the foul that truly pofleffes him.
Blind and fenfelefs men ; what is it you do ? what is it
you are about ? what is it you feek after ? why do you
leave the fountain- of paradife, for the muddy lakes of
this world ? why do you not take the advice of the pro*,
phet along with you, when he fays J : Tajlc and fee that
the Lord is fweet ? Why will you not once at leaft, try
this food ? why will you not tafte of this meat ? do but
believe what GOD has faid ; do but once begin, and you
will find yourfelves undeceived of all your errors, as foon
as ever you enter into this path , as foon as ever you.
take this bufmefs JIT hand. The ferpent Mofes's rod
was turned into, looked frightful at a diflance ; but as
foon as he touched it with his hand, it became a harm>-
kfs rod again. It was not without reafon, that Solomon
faid : // is naught* it is naught, faith every buyer ; and
when he is gone away, then will he boaft he is glad of the
bargain ||. Thi-s happens every day to men, in this fort
of purchafe ; for they, through their want of fkill in fpi-
ritual affairs, are at firft ignorant of the value of this
commodity ; and therefore think it is fet at too great a
price, becaufe they are carnal. But when once they have
tailed how fweet the Lord is, they are immediately pleafed
with their purchafe, and confefs a man can never give too
much for fo great a treafure : how glad was the man in the
gofpel f , that he fold all his eftate, to purchafe that piece
of
* Pfalm cxliii. v. 15. f i Reg. c. i. v. 8. J ?falrn,
xxxiii. v. Exod. c. vii* (J Fror. <?, XX. v. 14.
^ Matt, c, xiii, v.
283 %be &nnirs Gillie. Book t;
of ground in which he found a treafure ? cart a Chriftiari
then, who has heard of the name of this good, not fo much
as try what it is ? It is ftrange, that if a merry companion
Ihould affirm to you, that a great treafure was hid in
lome part of your houfe, you would not fail to dig there,
to difcover the truth ; and yet, when you are afTuredi
by the infallible word of Almighty GOD himfelf, that
you may find an ineftimable treafure within your own
breaft, you have not courage^ or will not take pains to
look for it. O that you did but know how much truer
this news is, and how much greater this treafure ! O that
you did but know with how little trouble you might find
it ! O that you did but fee, 1 he Lord is nigh unto all them
that call upon him , /b all that call upon him in truth * !
how many men have there been in the world, who by a
true forrow for their fins, and begging pardon for them*
have, in lefs than a week's time, difcovered land ; or,
rather have found out a new heaven, and a new earth,
and have begun to perceive the kingdom of GOD within
themfelves ? and what wonder is it, that the Lord who
has faid, In what fo ever hour the finner /hall be forry for his
fins, I will remember it no longer -f , mould work fuch art
effect as this is ? what wonder is it to fee him do this,
who fcarce gave the prodigal fon leave to make an end
of the fhort prayer he had ftudied, before he fell about
his neck, embraced and received him with fo much joy
and welcome ? return therefore to this tender father ; rife
a little in the morning, and continue for fome days to
beg and cry at the gate of his mercy , and aflure your-
felf, that if you perievere with humility, he will anfwer
you at laft, and difcover the hidden treafure of his love
to you : and after having had fome proof of it, you
will immediately cry out with the fpoufe in the Canti-
cles ; If a man Jhould give all that he is worth for love
olone, he would think what he had given as nothing J.
* Pfalm cxliv. v. 28. "j* Luc. c. 15. J Cant, c. viii.
End of tfa Second Part.
THE
fart I II. Ch. i. Delay of Repent once Dangerous. 284
THE
SINNERS GUIDE.
BOOK I. PART III.
Wherein are anfwered all thofe Excufes Men
generally mal^e for not following Virtue.
CHAP. I.
dgainjl. tkefirft excufe of thofe who defer changing their lives \
and advancing in virtue, till another time.
j. fTT^HERE is no doubt, but what we have hitherto
faid, is more than enough for the obtaining;
JL of that end we have propofed to ourfelves,
which is, to excite men to a fincere love of virtue,
GOD'S aflifting grace co-operating. But though
this be true, yet the malice of man, is not without its
excufes, and apparent reafons, either to defend or com-
fort itfelf when it does amifs ; as Ecclefiafticus affirms in
in thefe words * : A Jinful man will flee reproof, and will
fnd an excufe according to his will. And Solomon fays to
the fame purpofe -f- : He that bath a mind to depart from a
friend, feeketh occc.fions to do it. So the wicked, that de-
fire to feparate themfelves from GOD, have always fome
excufe or other ready. Some there are, that put off this
bufmefs of their falvation to another time ; others again
defer it till their death ; others fay, they are afraid of
fetting upon an undertaking fo hard and laborious ;
fome again there are that comfort themfelves with hope
of GOD'S mercy, whilft they perfuade themfelves, that
without charity, they may be faved by faith and hope ;
?nd others, in fine, enamoured with this world, cannot
* Eccl. c. xxxii. v. 21. -f Prov. 9. xviii. v. I.
85 he Sinners Guide. Book I %
quit the happinefs they have in it, though for the ob-
taining of that which GOD has promifed them. Thefe
are the moft frequent deceits and amufements the enemy
of ^mankind makes ufe of to infatuate men, that he n?ay
keep them all their life-time under the flavery of fin,
that death may furprize them in that miferable ftate. We
(hall now expofe thefe frauds in t^his laftpart of the book,
and firft anfwer thofe who put off this grand concern till
Another time, which is the rnoft frequent practice of this
fort.
2. Some there are, who own all that has been faid to
be true ; and that there is no way fo fecure as that of
virtue, which they defign to follow, though they cannot
do it at prefent, but mall have time enough hereafter; to
do it better and with more eafe. St. Auguftin tells us,
k was thus he anfwered vGoo before -his coiwerfion .:
" Stay but a little longer, ..O Lord ; juft jiow, juft now I
will leave the world ( i )", Thus the wicked deal conti-
nually with GOD, firft appointing one day, and then ano-
ther, ftiH mifting the time of *heir corwejfion.
3. It will be no hard matter to prove, that this is a
manifeft artifice of the old ferpent, who has been very
well ufed to lying, and deceiving of men ; and this once
made out and granted, all the controversy ceafes. For
we are already convinced, there is nothing in this world
y/hich every Chriftian ought -to defire more, than his fal-
vation , and that for the obtaining of it, a fincere conver-
fion, and a perfed amendment of life is abfolutely necef-
lary , for, without thefe, there is no falvation to be ex-
peeled. What we have therefore to do, is, to fee when
this converfion ought to be. All >the bufmefs at prefent,
is the appointing of the time , as to the reft, it is what
every- body agrees upon. You fay, you will begin your
converfion very fhortly , I fay, you are to begin it at this
very moment. You fay, it will be eafier for you to do it
hereafter , I fay, it will be eafier to do it now ; let us fee
whether of us two is in the right.
4. But, before we fpeak of the eafmefs of a conver-
iion, I defire you would tell me, who it is, that has giveo
you.
(i)St, Aug. L. 8. Conf. c. 5.
Part III. Ch. i . Delay of Repentance Dangerous. 286
you fecurity for an after converfion ? how many, do ye
think, have been deceived by this hope ? St. Gregory
tells us*: " That GOD, who has promifed to pardon a
finner, if he does penance, has not promifed that he Ihall
live till to-morrow." St. Csefarius has fomething to the
fame purpofe f : " Some-body will perhaps fay, when I
come to be old, then I will make ufe of the phyfic of
penance. How an human weaknefs have the impudence
to prefume fo far of itfelf, when it has not fo much as
the promife of one day ?" As for my part, I cannot
but think that the number of thofe fouls, that have been
loft by this means, is infinite. It was thus the rich man
in the gofpel was damned for ever. St. Luke fays of him,
that feeing, he had as good a crop one year, as he could
have defired J : He thought within himfelf, faying ; What
ft all I do, b'ecaufe 1 have no room to lay my fruits ? This will
I do : I will pull down my barns, and will build greater ;
and into them will I gather all things that are grown to me,
and my goods -, and I will fay to my foul : foul, thou haft
much goods laid up for many years. Take thy reft, eat, drink,
and make good cheer. But as this unfortunate wretch
was computing what he was worth, he heard a voice
which faid to him : Fool, this night do they require thy
foul of thee ; and whofe Jhall thofe things be which thou haft
provided? What greater folly then, can there be, than
for a man to difpofe of Hereafter, with as much autho-
rity, as if he had time itfelf in his own hands ; whereas,
there is none but GOD that can difpofe of it ? St. John
fays of the Son of GOD : He had the keys of death and life y
for to open and to (hut them when, and upon whom
he thought fit. With what face then can a vile worm
dare to ufurp fuch a power ? this infolence alone, de-
ferves, for its punimment, never to have an opportunity
of doing penance for the future, that fo the fool may
pay for his folly, in not making his advantage of the
time GOD gave him.
5. And fince the number of perfons that meet with
this kind of punidiment, is fo great, it will be prudent
N n to
* Homil. 12. in Evang. -f St. Csefar. Horn. 13. Tom. 2.
Biblioth. Patr. f Lvc.c.xii. v. 17, 18, 19, 20.
287 The Sinners Guide. Book, I.
to leara to be wife at other men's expences, and to let
their misfortunes teach us, how to fecure ourfelves pur-
fuant to this wholefome advice of Ecclefiafticus -, Delay
not to be converted to the Lord, and defer it not from day to
day. For his wrath jh all come on a fitdden, and in the time
of vengeance he will deftroy thee *.
SECT. I.
6. But, after all, fuppofe you mould live as long as you
imagine; do you think it will be the eafier to begin from
this very moment to amend your life, or to defer it till
another time ? for the clear underftanding of this point,
let us confider the chief reaibns which make a prefent
converfion feem fo difficult. This difficulty does not
proceed from thofe obftacles which men fancy, but from
the bad habit of their wicked lives paft, which they had
rather die in, than change. For this reafon St. Jerom
faid : " That which makes the way of virtue fo hard and
narrow, is the long cuftom of finning ; becaufe, cuftom
being a fecond nature, there is no overcoming it, with-
out overcoming nature herfelf, which is the greateft vic-
tory a man can poflibly gain f." And St. Barnard tells
us, " That when once any vice is well rooted by a cuf-
tom of many years {landing, there is no overcoming of
it without a very extraordinary, nay, even miraculous
aOHlance of GOD'S grace J.. M So that a Chriftian ought,
upon this confideration, to be afraid of nothing, more than
of a bad habit in any vice -, becaufe vices in fome manner,
claim prefcription, as well as the atTair.^of the world, and
when once they have got fo far as this , you will find it
no eafy matter to overcome them, unleis as St. Barnard
fays, GOD afiift you by his particular grace.
7. Another caufe of this difficulty is the power of
the devil-, who has an abfolute command over a foul in
fin. He is the ftrong man the gofpel fpeaks of, that
keeps all he has in his power with care and fecurity .
This difficulty alfo proceeds from GOD'S withdrawing
him-
* Eccl. c. v. v. 8, 9r f Epift. 1 4. ad. Celentian. J Sr
0.47. de modo bene vivendi. Luc. 15.
Part III. Ch. i . Delay of Repentance Dangerous 28$
himfelf from the foul, polluted with fin. For, though
he Hands centinel.upon the walls of Jerufalem ; vet lie
retires ftill farther from a foul in fin, as the number of
its fins increafes. And what miferies and afflictions a foul is
opprefTed with, on account of this feparation ; we may
learn from GOD himfelf, who has declared it by the
mouth of one of his prophets ; Wo be to them* jor they
have departed from me *. And in another chapter he
fays j Tea^ and wo to them, when 1 /hall depart from
them -j- ; which is the fecond wo St. John fpeaks of in
his ApocalipJe J.
8. The laft caufe of this difficulty is the corruption
of the faculties of our foul, which are very much im-
paired by fin, not indeed in themfelves, but in their
operations and effects. For, as vinegar corrupts and
fowers wine, as worms rot the fruit, and, as in fine, one
contrary fpoils another; juft fois fin, the greateft enemy
the foul has, and the thing which is moft directly oppo-
fite to her, fpoils and ruins all her powers and faculties.
For, fin -darkens the underftanding, weakens the will,
diforders the appetite, and makes the free-will more in-
firm, and lefs able to govern itfelf, and the operations
that belong to it; though it can never entirely lofe ei-
ther its being or its liberty. Now thefe faculties of the
foul being the inftruments for the doing of any good,
and the wheels of the clock, winch is a virtuous and re-
gular life ; if thefe wheels and inftruments are out of
order, what can be expected from them but diforder and
trouble ? thefe therefore are the chief caufes of this
'difficulty ; and they all of them originally fpring from
/in, and increafe in proportion to the crimes we commit.
9. The cafe being thus, how can you pofiibly imagine,
that your converfion, and the reformation of your life,
will be eafier to you , when the continual increafe of
your fins (hall have increafed the occafion of thefe dif-
.ficulties ? it is certain, the greater the number of your
,fms mall be, the lefs you will be difpofed to leave them.
Nay, your deferring will but give the devil a greater
N n 2 power
* Ofeah. c. vii. v. 1 3. f Ibid, c' ix. v. 1 2. J Apoc, c. xj.
289 7& 1 Sinners Guide. Book I.
power over you, and oblige GOD to withdraw himfelf fa
much the farther from you. Hereafter your foul will be
more depraved with all its powers and faculties. Now,
if this difficulty arifes from thefe caufes, what man of
found judgment will ever fancy, that when the caufes of
it increafe on all fides, it will be lefs troublefome to re^
move them, than when they were fewer?
10. For, it is evident, that if you continue every day
to commit new fins, you will, in time, add other knots
to thofe you were tied down by before ; you will increafe
the chains that bound you, by adding new ones to them i
and make the weight you gfoaned under before, much
more heavy : hereafter the habit of fin will blind the
underflanding, make the will lefs able to do any thing
that is good -, ftrengthen the appetite in its defire of
evil, and render the free-will more weak in defending
itfelf. Since therefore things Hand thus, how ean you
perfwade yourfelf, you (hall find lefs trouble in this bu-
finefs hereafter ? if you fay you cannot pafs over this
ford till it . grows deeper, how will you be able to
get over, when it is fwelled to a rapid dream ? if you
find it fo hard a matter to pluck up the plants of your
vices, when they are but newly fet , how much more
troublefome will it be to remove them, when they
mall have taken very deep root ? that is, if now, whilft
your vices have but little force, you fay you cannot
overcome them, how mail you be able to get the better
of them when they are more fixed and ftrengthened ?
you have now perhaps an hundred vices to fight with,
and fome time hence you may have a thoufand. Now
perhaps you refift bad habits of a year or two {landing,
hereafter perhaps they will be of ten. Who tells you,
that you may with more eafe carry your burthen here-
after, when you have added a great deal more weight to
it ; fmce you are not able to carry it without ftooping
now ? how can you be fo blind, as not to fee, that all
thefe are the artifices and deceits of an ill pay-mafter,
who puts you off from time to time, becaufe he has no
mind to difcharge the debt ? how can you chufe, but
fee, that thefe are the impoftors of the old ferment, who
by
Part III. Ch, i. Delay ofRepentance Danperous. 290
by his lies feduced our firft parent, and is continually en-
deavouring to put the lame trick up en us ?
11. If this be true, how can you imagine that the r e
difficulties, which feem impoilible for you to break
through now, fhauld become much eafier when their
ftrength and number is increafed ? How can a man thiir-:,
that the more his crimes are, the eafier it will be for h ; i
to get his pardon ? or that the cure will be the eafr %
when the difeafe is grown more defperate ? have yea
never read in Ecclefiafticus : d long ficknejs is troubhfime
to the phyfician \ the phyfician cutteih off a jhort Jickmfs j.
This kind of cheat was difcovered by an angel, to one
of the holy fathers of the defart, as we read in their
Jives ; for, taking him by the hand, he led him into a
field, and there (hewed him a man that was making
faggots , after he had made up a great bundle, he en-
deavoured to carry it away upon his moulders, and find-
ing it too heavy for him, he fell to cutting again to make
his bundle ftill bigger ; but, perceiving himlelf lefs able
to carry it now than he was before, he went on nevcr-
thelefs, a third time to increafe his former bundle, ima-
gining, that adding of more to it, was the way to make
it lighter. The holy man wondering at what he faw, the
angel told him, that thofe men were guilty of no lefs
folly, who, finding themlelves unable to bear up under
the weight of their fins, which prefs fo heavily upon
them, yet increafe their load every day, by heaping fin
upon fin, fuppofing they fhall be better able to carry the
load hereafter, when it fhall be much bigger, though
they cannot carry it now.
12. Amongft all thefe things, which are fuch hin-
drances to our converfion, what fhall I fay of the force
of ill cuftom in particular, and of the power it has to
keep us in our fins ? for, it is certain, that as a man when
he is knocking in a nail, drives it the farther every ftroke
he gives, and that the deeper it goes, the harder it is to
be plucked out again ; in the fame manner, every bad
action we do, is like a frefh ftroke with a hammer, that
drives our vices deeper into our fouls, and, by degrees,
| Eccl. c. x, v, II, 12,
zgi <Tbe Sinners Guide. Book I.
fixes them fo faft there, that it is as much as a man can
do to get them out again. This is the reafon why f<?
many perfons, who fpend their youth in debauchery and
vice, are frequently fubjecT: to the fame fins, even in their
old age, though their years, and the weaknefs of nature
itfelf, have caft them off. So that when nature is quite
tired and worn out with fin, cuftom ftill runs on in the
fame track, and makes this fort of men feek after thofe
pleafures, which they are out of all pofflbility of enjoy-
ing , fo tyrannical and arbitrary is the power, which evil
.cuftora alone exercifes over thofe that are carried away
-by it. For this reafon we read in the book of Job;
<T-hat ike bones of a wicked man jh all be filled with the vices
cf his youth y and -they Jhall Jlecp with him in the duft *. By
this we fee, that fuch kinds of vices as thefe have no
other end but death, the common end of all things;
-nor do they end here, but continue for all eternity; and
therefore it is faid, they 'Sleep with him in the duft^ For
an old cuftom which is changed into nature, imprints
the very inclinations to vice; fo deep in the bones and
marrow, that, Jike a flow fever, in a phthifical man, it
ifets the <very bowels in a flame, and makes him quite
^defpair of any eafe or comfort. This is what our Sa-
viour himfelf has taught us by his raifing of Lazarus
no. life again, after he had been dead four days; it
<was with cries, and a great many tears, that he raifed
vhim, notwithftanding he had with fo much eafe re-
*ilored feveral dead to life before. This was to give
rtjs.to underftand, what a miraculous work it was for
GOD to raife a man to life that had been four days
.dead, and almoft corrupted. That is, who has been
va long time accuftomed to fin, and habituated in it.
vFor, according to St. Auguftin's expofition, the firft of
.thefe four days, is the pleafure of fin ; the fecond, is the
^c'onfent given to it ; the committing of it the third ; and
the fourth is the cuftom of finning ; and he that is once
.arrived to this degree, is the Lazarus that has been four
jdays dead ; that cannot be reftored to life again, but by
cur Saviour's fighs .and tears.
ij. This
* Job,c. xx. v, n-
Part III. Ch. i. Delay of Repentance dangerous. 292
13. This plainly demonftrates, how difficult that man
makes his conversion, who puts it off from time to time,
and how the longer he defers, the more uneafy- he makes
it. It is therefore a very great folly and deceit in thofe
men, who fay, it will be much eafier for them to amend
their lives hereafter, than it is at prefent.
SEC T. II.
14. But let us put the cafe now, that all falls out as
you imagine, and that your hopes meet with no difap-
pointment -, yet what will you fay to all the time you
lofe before your converfion, in which you might merit
fuch mighty treafures ? what folly would it be, to fpeak
according to the world, for a man, when a town was
taken by florm, and all the reft of the foldiers plunder-
ing up and down, and loading themfelves with wealth,
to be playing in the market among the ; children : your
folly is much greater, for whilft the juft are bufying
themfelves on good works, that they may, byr virtue of
them purchafe the kingdom of heaven, you lofe this opi.
portunity, and fpend your time, in mere follies and,trifle-s
of the world.
15. And what will you fay, not only to thofe goods
you lofe, but to the evils you commit in the mean time?
is it not certain, as St. Auguftin fays-f : " That a man
ought not, for the whole world, to commit one venial
fin ?" How can you then conlent fo eafily, to commit fo
many mortal ones during all this time , when you ought
not to commit any fin whatfoever, though it were for
the falvation of a thoufand worlds. How can you dare
to fin againft, and to provoke him to wrath, at whofe
gates you muft knock ? at whofe feet you are to fall?
from whofe hands you are to expe6l your eternal loc^
whofe mercy you pretend to obtain at laft, by your
fighs and tears ? how can you dare, with fo much trea-
chery, to offend him, whom you will one day (land in
fo much need of: an.d whom you muft expeft to find fo
much the lefs favourable to you, as you (hall have of-
fended him the more ? againft fuch perfons as the&
St.Ber-
f Lib, 4, Samendaciad. c. i ,
293 Tt> e Sinners Guide. BookL
St. Bernard reafons excellently well, when he fays : " Tell
me now, you who reckon fo falfely continuing (till irt
your evil courfes, whether you think that GOD will par-
don you your {in 5 or no. If you imagine he will not ;
what greater folly than to fin on without hopes of par-
don ? and if you perfuade yourfelf he is fo good and
merciful as to pardon you, notwithftanding you have
fo frequently offended him, tell me, what greater ingra-
titude and malice can there be, than to make that the
occafion of offending, which ought to excite you the
more ftrongly to love him ?" How can a man anfwer
this argument ? What will you fay of the tears, the fins,
you now commit, will coft you hereafter (and your con-
dition will be very miferable if he does not) be aflfuredj,
that every mouthful you eat now, will be more bitter to
you than gall ; that every fin you have committed, will
coft you continual tears , and that you will, one day, with
you had fuffered a thoufand deaths, rather than have of-
fended fo good a GOD. The time King David fpent in
unlawful pleafures, was but very fhort, and yet his grief
and forrow for it was fuch, that he himfelf tells us ( i ) :
Every night I will wafh my bed and I will water my couck
<with my tears. His tears flowed from him with fuch ex-
cefs, that St. Jerom's tranllation inftead of faying, Iwill
luajk my bed\ renders it : I will make my bed fwim in my
tears-, to give us a lively reprefentation of thofe ftreams
that flowed from his eyes, becaufe they had not obferved
the law of GOD. Why then will you fpend your time in
fowing fuch feed, as can never bring you any other fruit
but tears ?
1 6. You ought farther to confider that yon do not
only fow tears for the future, but raife difficulties to ob-
ilruct a good life, through the fettled habit of living ill.
For as a lingering dillemper is fcarce ever fo perfectly-
cured, but that it leaves fome of its ill fymptoms behind,
even fo does the habit of fm, which is of a long continu-
ance, weaken a man, on that fide, and expofe him the
more to the attacks of his mortal enemy. Mofes made
the children of Ifrael drink the very afhes of the calf (2)
they
(i) Pf. vi. v. 7. (2) Exod. c, xxxii. v. 20.
Fart III. Ch. i. Delay vf Repentance Dangerous. 293
they had adored in punifhment of their crime. The
ordinary punifhment GOD inflicts for fome kinds of fins ;
is, to permit them, by a juft judgment, to remain in
our very bones, as if we had drank them up; and to
let thofe become our executioners, which were the idols
we adored before.
17. Add to all this, the bad choice and diftribution
you make, in letting apart old age to do penance, and
fuffering the prime and flower of your years to flip away,
without making any advantage of it. What a folly
would it be, for a man, who has many beads of burden,
and feveral loads to put on them, to lay all upon the
weakeft bead, and to let the reft go light ? fuch is the
folly of thofe who leave the whole burthen of penance
for old age to carry, and let their youth and vigorous
days pafs away, without laying any weight upon them ;
whereas youth is fitter to bear this load than old age is,
which is fcarce able to fupport itfelf. It was a good fay-
ing of the great philofopher Seneca : " That whofoever
defers his being virtuous, till he comes to be old, does
as good as tell us, he will fpend no other time upon
virtue, but that which is fit for nothing elfe *. Confider
farther, how great the fatisfaction is which the Divine
Majefty requires for thofe offences committed againft it.
This fatisfa&ion is fo great, as St. John of Climachus
tells us, : That man can fcarce fatisfy to day for the fins
of to day, and fo ballance his daily account. Why then
will you be all your life-time, increafing your debts, and
refer the payment of them to old age, which will have
enough to do, to wipe off its own fcores. This crime
is fo heinous, that St. Gregory looks upon it as a fort of
treafon : " That man fays he, comes very fhort of the
allegiance he owes to GOD, who expects old age to do
penance in. Nay, he has a great deal of reafon to fear
his falling into the hands of juftice, for having prefumed
fo rafhly upon mercy f.
Oo SECT.
* Sen. Lib. de Crevitate vita c. 15. | Grad. 5,
294 fb* Sinners Gmde. Book I.
SECT. III.
1 8. But let us fuppofe that nothing, of what we have
faid, happen : yet if there be any honefty, any reafon or
juflice in the world, is not the greatnefs of the benefits
you have received, and of the glory you have a promife
of, a fufficient motive to make you careful to fpend
your time in the fervice of him, who will be fo li-
beral in rewarding you ? It was with a great deal of reafon
Ecclefiaflicus faid * : Let nothing binder you from praying
always, and be not afraid to be juftified even to death ; for
the reward of God continueth for ever. If therefore the
continuance of the reward be fo long, why mould you
defire your fervice to end fo foon ? if the reward is to
remain as long as Goo mail reign in heaven, why mould
not your fervice continue, as long as you live upon earth ?
Your whole life at beft, is but one fmall point, and yet
you will cut off the two thirds of it, and leave GOD
no more than a mere puff, or breath.
19. Befides all this, if you have any hopes of your
falvation, you are to fuppofe, that GOD has predeftinated
you from all eternity for this falvation. If then GOD
has been fo good as to love you from all eternity ; to
make you a Chriftian j to adopt you for one of his chil-
dren ; and to make you an heir of his kingdom ; how
can you negleft to love him, till the eiid of your days,
who has loved you from all eternity, which has no be-
ginning ? how can you refolve to do him fo little fervice,
who has refolved to confer fo many favours on you ? it
is but reafonable, that fince the reward is to laft for ever,
the fervice mould do fo to, if it be poffible. But fince it
can laft no longer than life, why will you, out of fo (hort
a fpace, take fo much time for the world, which mould
have been fpent in GOD'S fervice ; leaving him fo little,
and that the worft part of it. For, as Seneca fays: " The
little that is left at the bottom of a vefTel is nothing but
dregs." Thus you fee how fmall a mare you give to GOD.
Curfed is the deceitful man, fays GOD by his Prophet Ma~
lachy, that hath in his flock a male> and making a vow of-
feretb
* Eccl, c. xviii. v. 2 2*
Part III. Ch. r. De'Iay of Repentance Dangerous. 295
fereth in facrifice that which is feeble to the Lord : for I
am a great King^ faith the Lord of Hofts^ and my name is
.dreadful among the Gentiles *. As if he had faid more
plainly , there are none but great fervices due to fo great
a Lord as I am : and it is an affront to fuch a Majefty, to
offer it the refufe of any thing. Why therefore do you
referve the better, and the more beautiful part of your
life, for the fervice of the devil, and are willing to give
GOD no other, but what the world will not accept of?
GOD has faid -j- : Neither Jh all there be in thy houfe a greater
iu/hel and a lefs : thou jhalt have a juft and a true weight.
And yet in contradiction to this law, you will keep two
unequal meafures, a great one for the devil, whom you
treat as your friend, and another very- little one for
GOD, whom you deal with as an enemy.
20. Above all this, I earneftly defire, that if thefe
benefits cannot move, you would at leaft reflect a little
.upon the ineftimable favour, the Eternal Father has con-
ferred upon you, in giving you his only begotten fon to
redeem your foul, by laying down that life, which was
worth infinitely more than all the lives of men and angels
together : fo that, had you all thofe lives in yourfelf,
and infinite number more, you ought to give them all
to him that has given you his life, and yet all this would
be too fmall a return for it. Upon what account, with
what face, and by what privilege can you refufe him,
who has laid down fo precious a life for fuch a poor and
miferable one as yours is ? what is worfe, you take away
the beft and moft noble part of it j and leave him nothing
but the lees and dregs.
21. We will conclude this chapter as Solomon ends
Ecclefiaftes, where he exhorts man to be mindful of his
creator in his youth, and not to put off a bufmefs of
fuch concern, till old age comes on, which is unfit for
any kind of corporal labours; and whofe infirmities and
inabilities he describes under obfcure and wonderful pa-
rables J. Remember^ fays he, thy creator in the days of
thy youth, before the time of affliction comes, and the yean
O o 2 draw
* Mal.c. i. v. 14. f Deut. c. xxv. v. 14, 15. J Eccl.
cxii. from v. i to v, 8. w
296 ke Sinners Guide. Book I.
draw nigh, of which thcujhalt fay, they plea fe me not, be-
fore the fun, ar,d the light, and the moon, and the Jlars be
darkened, and the clouds return after the rain, when the
keepers of the hcufe, that is to fay, the hands Jball tremble^
when the ftrong men frail ft agger*, that is to fay, the legs
which bear all the weight of this building; and the
grindtrs Jhall be idle in a fmall number, and they that look
through the holes Jball be darkened, and they Jhall Jhut the
doors in the ftreet; becaufe the organs and inftruments of
all the other fenfes will fail too, when the grinder's voice
Jhall be low, and they Jhall rife up at the voice of the bird,
by reafon of the little Deep men generally take when they
are at this age ; and all the daughters of mufic Jhall grow
deaf, becanle all the veffels which form the voice fhrink
up and grow narrower; and they Jhall fear high things, and
they Jhall be afraid in the way, the almond tree Jhall flourijh,
that is, when the head (hall be covered with grey hairs j
the locuft Jhall be made fat, and the caper-tree Jhall be de-
firoyed; becaufe the faculties of the foul, where the feat
of the appetites is, grow weaker and weaker every day *
lecaufe man Jhall go into the houfe of his eternity, which is
the grave, and the mourners Jhall go round about in the
ftreet : when, in fine, the duji returns into its earth, from
whence it was, and the fpirit return to Cod who gave it*
Thus far Solomon.
22. Follow therefore this advice; remember your
creator whilft you are young, and do not put off doing
penance, to thofe heavy years when nature itfelf fails,
and the vigor of all the fenfes weakens and decays, and
man is fitter to fupply the defects of nature, by making
much of himfelf, than to embrace the toils and hardfhips
of penance ; when virtue feems rather a necefilty than a
choice; and when vices quit us fooner than we quit
them ; though for the moft part we are the fame when
we grow old, as we were when young, according to the
faying of Ecclefiafticus ; The things that thou hajl not
gathered in thy yontb y how Jhalt thou find them in thy old
*j?f.
23. This is the wholefome advice we have from Solo-
mon, and in Ecclefiaftieus he gives us the fame, when
f Eccl. c, xxv, v. 5, h
Part III. Ch. i. Delay of Repentance Dangerous. 297
he fays : Give thanks ivhilft thou art living, whilfl thou art
alive and in health, thou Jhalt give thanks, and Jhalt praife
God, and Jhalt glory in his mercies *. It is a very mifte-
rious thing, that of all the fick that were near the pool -j-,
he who firft went in after the motion of the waters,
found a moft certain cure : to give us to underftand,
that all our falvation depends on our ready compliance
with, and fubmifilon to GOD Almighty's inward motions.
Run therefore, and make all the hafte you can -, And if,
as the prophet fays, Tou Jhould hear the voice of GOD to
day J, do not put off your anfwer till tomorrow, but
begin from this very moment, the work of your falva-
tion, which you will find fo much the eafier to finilh, as
you mail begin the fooner to labour for it.
CHAP. II.
Againft thofe perfom who defer their penance till the hour
of death.
THERE is another fort of men who put off their
penance to the hour of their death ; but what we
have faid in the foregoing chapter,- might ferve to make
them afliamed of their folly. For, if it be fo dangerous
to defer it but for a fhort time, what muft be the con-
fequence of deferring it, till the very moment that a
man is going to leave the world ? this being fo univerfal
an error, and many fouls being loft by it, it is neceflary
we mould treat of it in a more particular manner. And
though it is to be feared, that the handling of this fub-
ject may be an occafion to fome weak perfons of dif-
couragement ; yet the confequence is much worfe, if
men mould remain ignorant of the danger they expofe
themfelves to, by deferring their converfion to the hour
of their death. So that, if we weigh thefe two dangers
together, we mail find the latter far the greater, becaule
there are fo many more fouls which perifli through an
jndifcreet confidence, than an immoderate fear. It is
therefore
* Eccl. c. xvii. v. 27. . t Joan, c.v, v.4 J Pf. xciv. v. 8.
298 tte Sinners Guide. Book I.
therefore requifite, that we, who are placed on Ezechiel's
watch tower, mould forewarn them of thefe dangers ;
that fo they who will follow our advice, may not be drawn
headlong into this error ; and that they, who are refolved
to deflroy thernfelves, may not lay their blood at our
doors. But, becaufe all the light and truth we are ca-
pable of in this life, can be no other than that we receive
from the fcripture, the holy fathers and doctors ; let us
fee what they fay upon this point, for, I do not think
any man will be fo rafti as to prefer his opinion before
theirs. To proceed then in this method, we will firft
deliver what the faints of ancient times, and then what
the fcripture teaches upon this fubject.
SECT. I.
be opinions of the ancient fathers concerning death-bed
repentance.
2. Before we enter upon this point, we muft prefup-
pofe, what St. Auguftin, and all other doctors fay : that
as true penance is the work of GOD ; fo it is in his
power to infpire it whenever he pleafes ; and therefore,
whenfoever we are touched with a true forrow for our
fins, it has force and power enough for the working out
of falvation, though we were lying upon our death-beds.
But to let you fee how rarely we have any examples
hereof, there is no need of believing either yourfelf or
me , do but believe the faints , for it is by their mouths,
that the Holy Ghoft has fpoken ; and it is highly rea-
fonable we mould give credit to their words and tefti-
mony. In the firft piace then, hear what St. Auguftin
fays to this purpofe, in his book of true and falfe pe-
nance (i) : " Let no-body defer his doing of penance,
till fuch time as he is able to fin no longer ; becaufe GOD
requires we mould perform this action with chearfulnefs
and freedom , not with reftraint, and of necefllty: and
therefore, he that lets his' fins leave him, before he will
get rid of them, does not feem to leave them fo much
out of choice, and freely, as out of a mere necefiity.
This
(i) Aug. <le falfa & vcra Penit.
Part III. Ch. 2. Of Death-Bed Repentance.
This is the reafon why thdfe perfons, who would not re-
turn to GOD, when they had the power of doing it, and
yet confefs their fins when they are out of the capacity of
finning any more, will not fo ealily obtain their defires,
as they imagine "they mail.'* And a little lower fpeaking
of the nature of this converfion, he fays : " That man is
truly converted to GOD that returns to him with his
whole heart , who is not only afraid of punifhment, but
ufes his utmoft endeavours to obtain God Almighty's
graces and favours. Should any-body, though at the
end of his life, be converted to GOD, after this manner,
we fhould have no reafon to defpair of his pardon. But
becaufe we fcarce ever, or at leaft, but very feldom, meet
with fuch a perfect converfion as this is, in thefe days, we
have a great deal of reafon to be afraid for him, who
flays fo long before he returns to GOD becaufe it is
very hard for a man to make a true fatisfaftion, when
he finds himfelf overcharged with the pains his ficknefs
puts him to ; and frighted with the apprehenfion of pu-
nifhment : and this efpecially, if he fees his children,
and his wife before him, for whom he has had fuch irre-
gular love, and reflects upon the world, which he is juft
going to be taken out of. Now, becaufe there are a
great many things, which hinder a man from doing pe-
nance at this time, it is certain there can be nothing
more dangerous, nor which expofes him more to ruin,
than his deferring, till death, the feeking of proper re-
medies to cure him. What is more yet, I make bold
to fay, that in cafe fuch a man mould obtain pardon for
his fins, he would not therefore be acquitted from the
punifhment due to them ; for he muft be purged and
cleanfed, firft by the fire of purgatory, for having rc-
ferved the fruits of fatisfa&ion for the next world ; and
though this fire is not to laft for ever, as that of hell
is, it is notwithftanding extremely great, and far beyond
all the torments one can poflibly fuffer in this world ;
fince never any man endured fo much in this life; no,
not even the martyrs themfelves, notwithftanding the
exquifite pains they have undergone , nor any criminals
whatfoever, that haye been put to the greateit tortures,
that
300 The Sinners Guide. Book I.
that either human wit or cruelty could invent. Let him
therefore omit no opportunity of returning from his
wicked life, that he may, by this means, eicape thofe
dreadful torments, which he muft otherwife expect, to
fuffer after death."
3. Thefe are St. Auguftin's own words \> by which
you may fee what danger that man expofes himfelf to,
that defers, on purpofe, doing penance till his dying
day.
4. St. Ambrofe alfo in his book of penance, which
fome attribute to St. Auguftin ( i ), is very copious upon
this matter. And amongft many other things, has thefe
words : " If any man defire the facrament of penance as
he lies upon his death-bed, and receives it and dies, I
own we do not refufe him what he afks, but I dare not
give you any aflurance of his going the right way. I
tell you again, it is more than I dare affirm, nor will I
give you any promife of it, becaufe I will not deceive
you. Will you then have this doubt cleared ? do you
defire to avoid fuch an uncertainty as this is ? do pe-
nance for your fins, whilft you are in good health, and
able to do it, and then I will give you my word for it,
that you are in a good way, becaufe you have done pe-
nance for your fins, when you might have increafed the
number and quality of them : But if, on the contrary,
you defer your penance, till fuch time as you are able
to fin no longer ; it is not you that leave your fins, but
your fins leave you.
5. St. Ifidore has almoft the fame thing, though in
other words (2) : " Let that man that has a mind at his
death to be certain of having his fins pardoned him, do
penance for them, whilft he is well and able ; let him
bewail and deplore offences : but, if having lived wick-
edly all his life-time, he expects to obtain his pardon,
when he is dying, he runs a great hazard ; becaufe, tho*
he is not fure he {hall be damned, he has a great deal of
reafon to doubt of his being faved.
6. Thefe authorities of the faints are fufficient to make
us fear-, but, what Eufebius tells us of St. Jerome his
mafter,
(i) St. Aug. 50. Horn, 4. 52. (2) St. Ifid. L. 2. fent.c. 13.
Part lit . Ch . 2 . Of Death-Best Repentance. 3 o r
mafter, a little before he died, as he lay proftrate upon
the ground, and covered with fackcloth, will put us into
a greater apprehenfion and fright. But becaufe it is fo
terrible, that I dare not relate it with all the rigour and
feverity that the faint fpoke iu I will refer fuch as defire
to read it, to an epiftle of Eufebius's to Damalus a
biflhop, upon the death of this glorious doftor. They
will find it in the fourth tome of the faint's works ; after
a great many other things he fays : " He that has per-*
fevered all his life-time in his fin, may fay : when I am
ready to die, I will do penance and be converted ; O !
what a melancholy comfort is this ? for, he that has Jpent
his whole life wickedly, without fo much as ever thinking
of penance, unlefs as it were in a dream, will be very
uncertain of its fuccefs at that time. For, being at this
time entangled with worldly affairs, afflicted with the
pains of his diftemper, and diftracted with the thoughts
qf his children he muft part with, and with the love he
has for the goods of this life, which he has no hopes to
enjoy any longer j how is it pofHble he mould be in a
difpofition to raife up his heart towards GOD, and to do
true penance, when he is furrounded by fo many afflic-
tions and troubles ? it is what he never did as long as he
had any hopes of living ; nor would he do it now, if he
thought he mould recover again. Befides, what kind
of penance muft that be, which a man performs, when
life itfelf is going to leave him ? I know fome of the
rich men of this world, who have recovered the health
of their bodies after dangerous ficknefies, but have
grown worfe and worfe, in that of their fouls. I believe
therefore, and am of opinion, (for it is what I have had
fufficient experience of,) that for a man that has always
led a wicked life, that has never been afraid of com-
mitting any fin whatever, and that has always been a
flave to pride and vanity, after all this to make a happy
end, is no lefs than an extraordinary miracle." You
may fee by thefe words of Eufebius, how this holy doc-
tor feared and doubted of the penance, which a man
that had never done any all his life-time before, began
to do upon his death bed,
P p 7- Nor.
302 The Sinners Guide. Book I.
7. Nor was St. Gregory lefs afraid of what generally
happens in this conjuncture; for writing upon thefe
words of Job, For what is the hope of the hypocrite, if,
through covetoufnefs, he take by violence, and God deliver
not his foul? will God hear his cry, when diflrefs Jhall come
upon him ( i ) ? he fpeaks thus : if a man does not hear
GOD'S voice, when in profperity, GOD will not hear him
in the time of his adverfity ; for it is written, He that
turnefh away his ears from hearing the law, his prayer Jhall
be an abomination (2). Holy Job confidering how all
thofe who neglect now to do good, when they are ready
to die, turn themfelves towards GOD, and beg pardon of
him for their crimes, fays, what will GOD hear the cries
of fuch a people ? which words of his come very near
thofe of our Saviour, But at laft come alfo the other vir-
gins, faying. Lord, Lord open to us (3). But immediately
anfwer was given, Amen I fay unto you, I know you not (4);
becaufe, the greater mercy GOD (hews now, the greater
fever ity he will exercife then ; and the rigor with which
he will punifli then, will be fo much the heavier, as his
goodnefs is the fweeter and more merciful now Thus
much St. Gregory. And Hugh of St. Viftor mews us,
that he is of the fame opinion with thefe faints, when
he tells us in his fecond book of the facraments ; " It is
very hard for that penance to be true which comes late,
and we have a great deal of reafon to fufpecT; it, when
it is forced (5). Every man can witnefs for himfelf,
that he has no defire to do that which is out of his power
'to do. For, we may eafily judge of the will, by the
power; fo that if you do not do penance when you are
able, it is a fign you have no mind to do it.
8. This is the opinion of the mafter of the fentences,
when he fays (6)-, "Since true penance is the work of
GOD, he can infpire it when he (hall think fit, and re-
. ward' out of his mercy, thofe, whom he might have
condemned by his juftice. But, becaufe there are a great
many things at that time, which divert men from this
bufmefs ^
(i) Job, c. xxvii. v. 8. (2) Prov. c.xxviii. v. 9. (3)81.
Matt. c. xxv. v. 1 1. (4) Ibid. v. 12. (5) Lib. 2 de Sacr.
Part 14. c. 5. (6) Lib. 4. dift. 20.
Part III. Ch 2. Of Death-Bed Repentance. 303*
bufinefsj it is very dangerous, nay, even mortal, to
defer the applying of the remedy of penance, till the
very utmoft extremity, Neverthelefs, it is an extraor-
dinary grace of GOD to infpire a man with thefe difpo-
fitions, as he lies upon his death bed, if there be any fo
infpired." Obfcrve how dreadful thefe words are. What
a madnefs is it then to expofe the greateft treafure to the
moil imminent dangers. Is there any thing in the world,
of greater confequence to you, than your falvation ?.
what madnefs is it then to hazard fo precious a jewel.
9. This is the fentiment of all thefe great doctors,
by which you may judge, what a madnefs it is to be fo.
fecure, where fo many fkilful pilots have mown fo much
concern. The art of dying well ought to be the ftudy
of our whole life, for at the hour of death, we have fo
much to do to die, that we then mall have no time to
learn to die well.
SECT. II.
Vbe opinions of the fchoolmen upon the fame matter.
10. For the farther confirmation of this truth, let us
fee what have been the opinions of the fchool-men upon
this matter. But above all the reft, Scotus in his fourth
book of fentences, handles this queftion the moft to our
prefent purpofe, which he concludes thus : " The great
difficulty a man has to do penance, at the hour of death,
makes the penance he does then, to be hardly a true pe-
nance *." This he proves by four reafons.
1 1. The firft is the great hindrance the pain his diftem-
per puts him to, and the prefence of death are to him,
from lifting up his heart to GOD, and from exercifing
himfelf in the duties and obligations of a fincere pe-
nance. To make this the plainer, you are to under-
ftand, that all the paflions of our foul have a great deal
of force to draw man's reafon and free-will, which way,
they pleafe. And, according to the maxims of the phi-
lofophers-, the paflions that excite forrow, are much
ftronger than thofe that are the caufes of joy. So thrt
P p 2 ,. the
* Scot. 9. 4. dift. 20. art, I.
304 tte Sinners Guide. Book. I.
the pafllons and affeftions of a man ready to die, are
ftronger , becaufe, as Ariftotle fays *, " Death is of all
terrible things, the moft terrible-," by the reafon of the
pains and torments the body is in ; or the difquiets and
troubles of the foul, which are numerous ; of the grief
and forrow which the thoughts of leaving children, wife,
and the world then wrack a man with. Now, whilft the
paflions are fo ftrong and turbulent, where muft the
dying man's thoughts and reafon be, but where fuch
violent griefs and paflions, as thefe carry it ?
12. We fee by experience, that, even a virtuous man,
if he be troubled with a violent fit of the cholic, or
with any other fharp pain whatever, whilft he is in this
condition, he can fcarce have his thought fixed entirely
upon GOD ; but, generally fpeaking, lets them go where-
foever his pain carries them. If it be thus with a good
and juft man, what will become of him that never knew
what it was to think of GOD ; and who being always ac-
cuftomed to love his body better than his foul, is the
more eafily inclined to run to his greater friend, than to
his lets, for help and fuccour when he is in any danger ?
one of thofe four things, which St. Bernard fays are im-
pediments to contemplation -f, is the indilpofition of
the body, becaufe the foul is, at that time, fo taken up
with the thoughts of what the flefti fuffers, that me can
hardly think of any thing elfe. If this be true, what
folly is it to expect the greatell indifpofition of body,.
in order to treat of the greateft affairs of the foul ?
13. I knew a perfon myfelf, who, being ready to die,
and advifed to prepare himfelf as well as he could for
death, was fo furprized and troubled at the nearnefs of
it, that, all his bufinefs was to defire, with the more
esgernefs and folicitude, fuch remedies as were the moft
proper for keeping off the flroke, if it were poffible ;
as if he had imagined he could have pulhed death away
with his hsnds, when it was fo near him. A prieil that
was by, feeing him fo forgetful of what ought to have
been, at that time his chief concern, and advifing him tor
lay afide thofe cares and folicitudes, and to call upon
GOD :
* Ariftotle, -f Serm, 5. de Afium,
Part III. Ch. i. Of Death-Bed Repentance. 305
GOD : the Tick man looking upon this good advice as
troublefome to him, anfwered the prieft after fuch a
manner, as lead of all became one in that condition,
and at fuch a time ; immediately afterwards he died, and
yet this fame perfon had patted for a man of virtue all
nis life-time. From hence you may fee, how trouble-
fome the nearnefs of death will be to men, that have
loved this life too well, fince it has been fo unwelcome to
thofe, who, whilft they lived, feemed not to have any
extraordinary affection for it.
14. I heard of another perfon, who being very ill,
and imagining he had not long to live, defired to enter-
tain himfelf before he died, with none but GOD, and
prevent his judge by the fervour of his devotion -, but
the violent and continual pains he was in, gave him no
kind of eafe or refpite, for the accomplifhing of his
defire. What man then will be fo mad, as to defer the
reform of his whole life, till fuch a time, when he lhal.l
find himfelf fo ill-difpofed for this bufinefs ?
15. The fecond reafon this doctor brings is, that true
penance ought to be voluntary, that is, to proceed from
a free motion of the will, and not to be done purely out
of necefllty. And therefore St Auguftin fays, " That
a man Ihould not only fear his judge, but love him too 5
and do what he has to do, freely and willingly, not out
of neceffity *." So that according to this, he that
never did true penance all his life, but has put off doing
of it till he is ready to die, feems to do it only out or
neceffity, not freely and willingly. And if this be the.
only reafon of his doing it, it is certain his penance is
not purely voluntary.
1 6. It was fuch a penance as this, that Semei did for
the offence he had committed againil David, when he
fled from his fon Abfalom -}- : for feeing him return home
with victory, after his flight, and being fenfible of the
misfortune that might befall him on that account, he
went out at the head of a great many men, to receive
the king, and with fubmiffion to beg pardon for what
he had done. Whereupon Abilai, one of David's rela-
tions
* De Civit Dei L. 14. c, 39. f 2 Reg. c. 16, v. 19.
306 *rhe Sinners Guide. Book I.
tions feeing him, cried out -, " What fliall Semei for
thefe words, not be put to death, becaufe he curfed the
Lord's anointed*?" but David who knew better than
Abifai, that this fubmiflion would do Semei but little
good, prudently diflembling his difpleafure for that
time, did not let the crime go unpunimed , for, as he
lay upon his death bed, out of the zeal he had for juf-
tice, not out of revenge, he commanded his fon Solo-
mon f, as if it had been his laft will, to deal with the
traitor, according to his deferts. It is fuch a penance
as this, feveral Chriftians may be faid to perform, who,
after having without any interruption, offered the Ma-
jefty of GOD during their whole life, when the time of
giving up their accounts comes, feeing death juft before
them, with the grave open, and themfelves juft ready to
appear before their judge, and at the fame time under-
ftanding that there is no force that can refift this fu-
preme power, and that the moment is juft come, which
is to determine nothing lefs than eternity, they proftrate
themfelves before their judge, begging and entreating
him with all kind of humility, and making all the pro-
teftations imaginable, which, fuppofing them to be
fincere, would be profitable, but we may guefs what
they are, by the fuccefs they commonly meet with. For
we have feen by experience, that feveral of thefe perfons,
after having efcaped the danger they were in, have im-
mediately neglected all their former promifes, have taken
up all their ill courfes again, and put themfelves a fe-
cond time under the yoke, which they feemed before to
have been freed from, as if they did nothing out of a
motive of virtue, and for the love of GOD, but only
becaufe they faw themfelves in danger, which was no
fooner over, than the good effedls which were caufed by
it ceafed.
17. By which it appears, that this kind of penance is
juft like that of feamen, when they are in a ftorm ; for
every one then makes a great many promifes, and good
purpofes of changing his life, and of labouring for folid
virtue , but as foon as ever the ftorm is paft, and they
qut
* 2 Reg. c. 19". v, 22. f 3 Reg. c. 2. v. 8, 9.
Part III. Ch. 2. Of Death-Bed Repentance. 307
out of ail danger, they fall to curfing and gaming again
juft as they did before ; and trouble their heads no more
about what is paft , as if all their promifes had been
nothing but mere talk and paftime.
1 8. The third reafon is, becaufe the evil cuftom of fin-
ning, which a wicked man has lived in all his days, gene-
rally fpeaking, is his conftant companion till his death, as
the fliadow is that of the body ; for, cuftom is like a
1 fecond nature, which it is very hard to conquer. Thus
we fee, though with grief, feveral perfons fo entirely
forgetful of their fouls at that time ; fo covetous, not-
withftanding they are dying ; fo charmed with the love
of life, that they would give any thing in the world, to
recover it again , as much flaves to the world, and to
every thing in it they had any affection for, as if they
were not reduced to the miferable extremity they un-
happily find themfelves in. Have you never feen, even
old men, fometimes as greedy and as covetous, as bufy
about the fecuring of every little infignificant trifle, and
as proof againft charity, as ever they were before ? nay,
have they not as great a defire of thofe things, they
know they cannot carry away, with them? this is a fort
of punimment, which GOD frequently inflicts upon fin,
permitting it to go along with its author to the very
grave, as St. Gregory exprefles thus*, " GOD punilhes
a finner after this manner, permitting him to forget him-
felf at his death, becaufe he never thought of GOD,
during his whole life , fo that one forgetfulnefs is pu-
nimed by another , that which has all along been a fin,
is punilhed by that which is at the fame time, both a
punimment and a fin." This is what we have daily
proofs of; and we have often heard of feveral who have
died in the very arms of lewd women, whom they loved
to their own ruin -, and would not quit the company of
them, not even at the very moment of their death, be-
caufe, by a juft judgment of GOD, they have neither
been mindful of themfelves, nor of their own fouls.
19. The fourth reafon is grounded upon the worth of
thole actions, that are done at this time, for it is plain,
at
* Homil. 2.inEvang, andinEzech.Iiem.Lib. 20. Moral. 0.15.
308 The Sinners Guide. Book I.
at leaft to one that has any knowledge of Goo, that he
is much lefs pleafed with the fervice done him at this
time, than with that we do him at another. " Becaufe
it is no great matter, as the Holy Virgin and Martyr
St. Lucy faid, to be profufe of that which you will be
forced to leave behind *." What is it for a man to for-
give an affront, when it would be a difhonour not to
pardon it. What is it to turn away his miftrefs, when a
man can keep her no longer.
20. From thefe reafons this doctor concludes, that it
is very hard to perform a fmcere penance at that time,
nay, he adds more yet, and fays, That the Chriftian who
defignedly defers his penance till he is ready to die, com-
mits a mortal fin ; becaufe he does a great injuftice to
his own foul, and expofes himfelf to the danger of lofmg
his falvation. Is there any thing then in the world, we
have more reafon to be afraid of, than of this ?
SECT. III.
he fame thing proved by the authority of the holy fcripturt*
But, becaufe the decifion of this queftion depends
chiefly upon the word of GOD, from which there is no
appealing, nor any exception to be brought againil;
hear now what it fays upon this point. Solomon, in
the firft chapter of his Proverbs, after fetting down the
words which the eternal Wifdom makes ufe of, for call-
ing of men to repentance, immediately adds thofe which
it will pronounce againft fuch perfons as (hut their ears
to this call, thus, Becaufe I called^ and you refufed\ .1
Jlretched out my hand, and there 'was none that regarded,
you have defpifed all my counfel, and have neglefted my repre-
benjions, I alfo will laugh in your deftrutlion, and will mock
when that Jbatl come to you, which you feared : when fudden
calamity Jhall fall on you, and deftruftion as a temp eft Jhall be
at hand : when tribulation and diftrefs Jhall come upon you :
then Jhall they call upon me, and I will not hear: they
Jhall rife in the morning, and Jhall not find me : becaufe they
have hated injlruftion, and received net the fear of the
Lord,
* Surius. Dec. 13.
Part III. Ch. 2. Of Death-Bed Repentance. 309
Lord, nor confented to my counfel, but dffpifed all my reproof*.
Thefe are Solomon's words, or rather the words of GOD
himielf; which St. Gregory in the book of his morals,
cited before, turns to our prefent matter. What anfwer
can you make to all this ? will not thefe threats, as com-
ing from GOD himielf, be of force to make you afraid
of falling into fuch a danger, and to prepare yourfelf in
time againft this dreadful moment ?
22. If this will not fuffice, give ear to another autho-
rity, no lefs clear than this. Our Saviour in the gofpel,
fpeaking of his coming at the day of judgment, with
much earneftnefs advifes, his dilciples to be ready againft
that day, and. to this purpofe brings feveral comparifons,
to make them underftand how important a concern this
was. BleJJed, fay< he, is that few ant, whom when his lord
Jh all come, he foall find watching; but if that evil fervant
Jhall fay in his heart : my lord is long a coming : and Jhall
begin to jlrike his fellow-fervants, and Jhall eat and drink
with drunkards, 'The lord of that fervant Jhall come in a
day that he looketh not for him, and at an hour that he
knoweth not : And Jhall fepar ate him, and appoint his portion
with the hypocrites : there Jhall be weeping and gnajhing of
teeth -f. By this you may fee that our Saviour was ac-
. quainted with the defigns of the wicked, and the ways
they ufe to cloak their crimes. And, for this reafon, he
meets them as it were, and tells them what mail befall
them, and what are like to be the effects of their vain
confidence. Now, what is it we are treating of, but
this very bufmefs -, and what do I fay, but what our Sa-
viour himfelf faid ? you are this bad fervant, who are
conceiving the fame defigns in your heart; and have a
mind to take hold of this delay of your matter, as an
opportunity of fpending your time in eating and drink-
ing, and of continuing ftill in your fins. How comes it
you do not dread this threat, which is made by GOD,
who is as able to put every thing he fays in execution,
as he is to fay it. It is to you he fpeaks ; It is you he
treats with ; it is to you he directs his voice ; awake
Q^q then,
* Prov. c. i. v. 23 to v. 31. "f St, Matt. c. xxiv. v. 46,
48,49, 50, 51.
The Sinners Guide. Book!,
then, unhappy man., and amend your life while you
have time, for fear of being torn to pieces, when the
hour of this dreadful judgment mall come.
23. Methinks I fpend too much time about a thing fo
clear ; but what mall I do, when, notwithilanding all
this, I fee the greateft part of the world make ufe of this
unhappy pretence ? that you may therefore have a clearer
fight of the greatnefs of this danger, hear what our Sa-
viour fays to this purpofe, in another place. He had rio
fooner made an end of the above-mentioned words, but
he adds thefe which follow * : 'Then Jhall the kingdom of
heaven be like to ten virgins, jive of which were -wife, and
fve were foolijh ones. He fays, then ; and when will this
Then be ? when the judge comes -, when the hour of
judgment {hall draw nigh ; and not only the general*
but each particular judgment ; as St. Auguftin explains
this pafiage -f : .becaufe the fame fentence that mail be
palled at the particular judgment, will ftand good at the
general. This is the time, when what happened to the
ten virgins, fays our Lord, mall happen to you. There
wercf.ve wife and five foolijh virgins, that were waiting for
ihe bridegroom -, the wife ones furnijhed their lamps with oil,
betimes, to go out to receive him \ but the foolijk ones ne-
glefled to do it. At midnight, the time of the deepen:
ileep ; that is, when men are not at all felicitous, and
think lead of death, a noife was heard, The bridegroom is
coming, let us go out and receive him. Immediately thefe
virgins all rofe up, and they that had prepared their lamps
entered with him to the marriage, and the door was jhut :
but thofe that had not got their lamps ready, began then to
drefs, and to fdl them ; and to call upon the bridegroom, fay-
ing, Lord, Lord, open to us. But he anfwering, faid, amen
I fay unto you, I know you not. With thefe words the evangelift
ends the parable, and immediately after tells us the meaning
of it, faying : Watch ye therefore, becaufe you knew not
the day nor the hour. As if he had faid : you have feen
how thofe virgins profpered, who had got all things
ready, and how unhappy on the contrary, they were,
who had not. Therefore, fmce you neither know the
day
*Matl."c. xxv. v. I. t Aug. Ep. 80. ad Aefychium.
Part III. Ch, 2. Of Death-Bed Repentance. 3 1 1
day nor the hour of his coming ; and fmce the bufineis
of your falvation depends on your being ready , watch,
and be always prepared, for fear of being taken before
you are aware, like thefe foolifh virgins, and of perifh-
ing as they did. This is the literal fenfe of the parable,
according to Cajetan, upon this place, where he fays :
That from this example alone, we may draw this con-'
fequence ; that penance which is deferred to the very
hour of a man's death, when he hears theie words ; be-
hold the bridegroom is coming, is not fecure. On the
contrary, it is looked upon in this parable, as falfe ; be-
caufe, generally fpeaking, it is fo. And at the end he
makes this the refult of the whole parable, faying: The
moral of this doctrine is to let us know, that the five
foolifh virgins were rejected, becaufe they were not pre-
pared when the bridegroom came ; whillt the others,
being ready, were admitted. And therefore it is re-
quifite we mould be always fo, fmce we a*e ignorant
both of the day and hour, when he will come. What
could be better expre'fied than this is. I admire there-
fore, that after fo plain a proof of this truth, men dare
comfort themfelves with fo vain a hope. Were cot this
truth fo clear, I mould not wonder if they believed the
contrary, or endeavoured to deceive thernfelves. But
after our great Matter has decided this bufmefs, after
the Judge himfelf has explained his laws and.juJgments,
by fo many examples, and has told us how we are to
be judged, who can be fo fenfelefs as to think this bu-
fmefs will fall out quite otherwife, than he who is to
pronounce the fentence has declared it (hall.
SECT. IV.
Some objections anfwereL
24. But perhaps in anfwer to all this, you will (ay,
What ? was not the good thief faved by one word fpeak-
ing at the hour of death ? St. Auguftine anfwers this
queftion for me in the book above-cited, where he lays :
" That the confefTion the good chief ^made was, all at
once, the hour of his converfion of his baptifm, and of
2 his
312 The Sinners Guide. Book I.
his death : whence it follow?, that as he who dies, im-
mediately after being baptized, goes directly to heaven,
as has happened to leveral perions ; fo it fared with this
happy thief, becaufe the hour of his death, was the fame
to him as that of his baptifm (i).
25. We may anlwer this query another way ; which is,
that fo wonderful an action as this, like all other miracles
of the fame nature, was referved to the coming of the
Son of GOD into the world, for a teftimony of his glory :
and therefore it was requifite that, at the time of our
Saviour's paffion, the heavens mould be darkened, the
earth quake, the graves be opened, and the dead arife,
becauie thefe prodigies were all kept againft this time,
as fo many proofs of the glory of him that fuffered ;
and amongft them we may reckon the falvation of the
good thief: but we mud here take notice that this man's
confefHon was no lefs wonderful, than his falvation -, for,
he confeffed the kingdom of heaven, even upon the
crofs , he publickly preached the faith of Chrift prefent,
when the apoftles had almoft loft all theirs ; and praifed
and glorified our Saviour when all the world was blaf-
pheming and curfing him. Since therefore this miracle,
as well as the reft was for the manifefting of our Srviour's
dignity and glory at his death, it is a folly to expect
that fhould generally be done at all times i which was
particularly referved for that.
26. Befides, we fee in all governments there are ordi-
nary and extraordinary methods and ways of proceeding;
the ordinary are common to all, the extraordinary for
fome peculiar perfons. The fame is practiled in the
divine government of GOD'S church , for that is a regular
and common method, which the apoftle fpeaks of, that
the end of the wicked {hall be anfwerable to their works -,
to fignify, that generally, a good death follows a good
life, and an ill death, an ill life. The ordinary way of
proceeding, that thofe who have done good works, mail
go into life everlafting, and thofe who have done evil,
{hall be condemned to eternal flames (2). This is what
we find frequently repeated in the holy fcriptures. It is
fung
(i) Devera& falfa penit, (2) 2 Cor. c. xi.
Part III. Ch. 2. Of Death-Bed Repentance. 313
fung by the pfalmift, declared by the prophets, pub-,
limed by the apoftles, and preached by the evangelifts.
This is what David has explained in a few words, when
he faid (i) : God hath fpoken once, tbefe two things have I
beard, that power belongeth to God; and mercy to thee O
Lord ; for thou wilt render to every man according to his.
work. This is the fum of all Chriftian philofophy. Now
according to this, we fay, it is ufual for the wicked, as
well as for the juft, to be rewarded at the end of this
life, according to their deferts, which are to be meafured
by their works. Not that this law is fo univerfal, but
that GOD can {hew a particular favour to fome perfons,
for his own glory j and grant thofe the happinefs of dy-
ing the death of the juft, who have lived the lives of
finners , as it can on the contrary happen, that a man
may, by a fecret judgment of GOD, die the death of a fin^:
ner, that has lived all his life-time, like a juft man. As
a merchant after a profperous voyage, may be loft as
he is entering the port. For which reafon Solomon (2).
faid : Who knoweth if the fpirit of the children of Adam
goeth upward^ and if the fpirit of the beafts goeth down-
ward? Becaufe, though it generally happens, that the
fouls of thofe men, who live like beafts, go down to hell,
and that the fouls of thofe who live like rational creatures,
mount up to heaven : yet by fome fpecial judgment of
GOD, the contrary may fall out in both reipects ; but
notwithstanding all this, the fecure and general docTrine
is, that whofoever lives well, (hall die happily. For this
reafon, no-body ought to rely on the examples of parti-
cular graces, fmce they do not make any general rule,
nor belong to all indifferently ; but to a very few indeed,
and thofe unknown ; fo that you can have no afiurance
of your being of this number.
27. Others make ufe of another pretence, and fay,
the facraments of the new law make contrition, of attri-
tion, and that they (hall be in this difpofition, at leaft
when they are dying, which joined to the virtue of the
facraments, will fuffice for the obtaining of their falva-
tion. My anfwer is, that it is not any fort of forrow
that
(j)Pfalmlxi. v. 12, 13. (a) Eccl.c. iii. r, 21,
314 The Sinners Guide. Book I.
that will fuffice for that kind of attrition, which joined
to facraments, produces grace in thofe perfons that re-
ceive them. For it is certain there are feveral forts of
attrition and forrow, and that not any kind of it that
changes a man's attrition into contrition, but only that
which is known by no one, but by him who is the giver
of all grace.
28. The holy doctors have not been unacquainted with
this truth, and therefore it is, that they have fpoken of pe-
nance, with fo much fear and apprehenfion, as we have
ihewn already. And St. Auguftin, in the firft authority,
cited in confirmation of this doctrine, fpeaking of him
that receives penance, and is reconciled by the facraments
of the church, faysexprefsly, " We adminifter the facra-
ment of penace to the fmner , but we give 'him no af-
furance (i) .'"
29. But if after this, you mould urge farther, and ob-
ject the penance of the Ninivites to me, which proceeded
from the apprehenfion they were in, of being deftroyed
within forty days. I would have you reflect not only on
the rigorous penance they performed, but the change of
their lives: and do you change your life, as they did
theirs ? and you will not fail of finding the fame mercy
they did. But when I fee you have no fooner recovered
your health, than you return to your former evil courfes,
and neglect all the good refolutions you had made, dur-
ing your ficknefs , what would you have me think of
uch penance as this is ?
The conclufion of this chapter.
30. All we have faid here, has not been to thut the
gates, either of falvation or hope againft any one, which
the faints have not done ; nor ought any of us to da
Our only defign is to turn the wicked out of this flrong
hold, in which they always take fhelter, that they may
continue in their fins with the 'more fecurity. Tell me
now, I befeech you by the love of GOD, how dare you
cxpofe yourfelf to fo imminent a ruin, when you have all
the
(i) De 50. Horn 42.
Part III. Ch. 2. Of Death-Bed Repentance
the doctors and faints of the church, when you have rea-
fon itfelf, and the holy fcriptures continually admonifb-
ing you of the danger of this penance ? what is it you
have to truft to at that laft hour ? is it to the legacies
you bequeath in your will for pious ufes ? is it to the
prayers and mafTes you order to be faid for you ? alas- f
you have feen how felicitous the foolifh virgins were, to
lupply themfelves with what was requifite, and what in-
treaties they ufed at the door with the bridegroom, but
all to no purpofe becaufe nothing of all this proceeded
from a true penance. Do you truft in the tears yau
fhall flied then ? tears, it is true, have a great force at
all times, and happy is the man that weeps without hy-
pocrify and conftraint, but confider what floods of tears
it coft him, who fold his birth-right to fatisfy his glut-
tony, and yet the apoftle tells us, For be found no -place
of repentance, although with tears he had fought it *. For
it was not for GOD'S fake that he wept, but for the lofs
he had fuffered. You, perhaps, rely upon the good re-
folutions you fhall make at that time. Thefe go a great
way when they are fmcere, but call to mind the good
defigns which king Antiochus propofed to himfelf, for,
as he lay upon his death-bed. He made fuch great pro-
mifes to GOD, that we cannot fo much as read them
without admiration and aftonifhmcnt, and yet after all
the fcripture fays : Then this wicked man prayed to the Lord*
of whom he was not like to obtain mercy -f . And why,
but becaufe all he promifed was not out of a motive of
love, but of fervile fear ; which though it is good, is not
yet Sufficient of itfelf, for the gaining of the kingdom
of heaven : for to be afraid of hell torments is what may
proceed from the natural love and affection every man
has for himfelf. But for a man to love himfelf, is not
a means whereby he can pofllbly arrive at this kingdom.
So that as nobody had admittance into king Afllierus's
palace , that was cloathed in fackcloth j fo nobody can
enter into the kingdom of heaven, in the drefs of .a
flave, that is, by the means of this fervile fear alone,
unlefs
* Heb. c. xii. v. 17. -f 2 Macch. c. ix v. 1 3. J Either,
< c. iv. v. 2.
316 Tfhe Sinners Guide. Book I.
vmlefs he be cloathed with his wedding garment, which
is love.
31. Confider therefore, ferioufly, now whilft you have
time before you, that you mufl without doubt, be one
day or other in this condition ; nay, the time cannot be
far off; for you fee what hafte the heavens make to finifh
their courfes. This mortal life of our-, which is no
more than a fmall flock of wool will be foon fpun out,
whilft the wheel is perpetually turning round with fo
fwift a motion. For this reafon Mofes fays ( i ) : 'That the
day of deftruttion is at hand^ and the time makes hafte to
come. When you have run this fhort courfe, will follow
the fulfilling of thefe prophecies, and then you will fee
how true a prophet I have been, in all I have foretold
you ; then you will find yourfelf furrounded with pains,
diflurbed by cares, tormented by the prefence of death,
and in continual expectation of the lot, which is imme-
diately to befall yon. O doubtful lot ! O dreadful paT-
fage ! O terrible trial, in which is to be palled the fentence,
either of eternal life, or of eternal death ! who will be able
then to change their lots, Who will put a flop to this fen-
tence ? it is at prefent in your own power to do it, do not
neglect the opportunity. You have now a convenient time
to make your judge your friend ; now you may gain his
favour. Take therefore the advice of the prophet along
with you, who fays, Seek ye the Lord while he may be found ,
call upon him while he is near (2), He is now near to hear
us, though we cannot fee him ; when we are to be judged,
we fhall fee him-, but he will not hearken to us, unlefs
we now do fomething to deferve it.
CHAP. III.
Againft thofe who continue in their fms^ confiding in the
mercy of GOD.
f A HERE are others who continue in their wicked
JL lives, confiding in GOD'S mercies, and in the me-
rits of our Saviour's paffion, whom it is requifite to
undeceive,
(i) Deut. c. xxxii. v. 35. (2) Ifaiah, c, Iv. v. 6.
Par till. Ch. 3. Agamjl Prefumption. 317
undeceive, as well as the reft. You fay the mercy of
GOD is great, fince he died upon the crofs for the falva-
tion of finners. I confefs it is very great, fmce it bears
with fo great a blafphemy, as is making his goodnefs
the motive of your wickednefs, and turning the crofs,
which he made ufe of as his inftrument for the deftroy-
ing the kingdom of fin, into an inftrument for eftablifhing
and promoting it -, and whereas you are obliged to lay
down a thoufand lives, if you had them, in return of
that which he laid down for you , you take occafion
from thence to deny him that fmgle life you have re-
ceived from him ? this crime was a greater affliction to
our Saviour, than the death he fuffered : for though he
never complained of his fufferings, yet he does of this
injury, by the prophet, faying (i): The wicked have
'wrought upon my back : they have lengthened their iniquity.
Who is it that taught you to deduce this confequence ;
that becaufe GOD is good, you will take the liberty of.
finning, and efcape without being punifhed. The Holy
Ghoft doe* not teach us to argue after that manner, but
thus : Becaufe GOD is good, he deferves to be honoured,
obeyed and loved above all things. Becaufe GOD is
good, it is j uft I mould be fo too ; and that I mould hope
in his mercy, for the pardon of fins, though they are
never fo great, if I do but return to him with my whole
heart. Becaufe GOD is good, and infinitely good, it will
be the greater crime in me, to offend fo much goodnefs :
and for this reaibn, the greater you fuppofe this mercy,
which you put your truft in, fo much the more heinous
is evrery fin you commit againft it. Nor is it juft that
fuch a crime fhould go unpunifhed. Nay, it belongs to
the divine juftice to take care it mould not ; neither is
this juftice, as you falfely perfuade yourfelf, oppofite to
the divine goodnefs , but is its fifter and proteclrefs, and
cannot by any means confent, that fuch a crime fhould
pafs unpunifhed.
2. This fort of excufe is not new, but has been long
ufed in the world. This was the difpute between the
true and falfe prophets ; for thofe coming from Almighty
R r GOD
(j) PuJra cxxviii, v. 3.
318 The Sinners Guide. Book I.
GOD, threatened the people with the execution of his
juftice ; thefe fpeaking of their own head, promifed them
a falle peace and mercy. And as foon as ever GOD'S
heavy judgments had difcovered the truth of the one,
and the lies of the others, the true prophets faid ( i ) :
Where are your prof bets that prophejied to you^ and faid :
the king of Babylon ; that /j, Nabuchodonafor Jhall not corns
Ggainjl you.
3. You fay, GOD is very merciful , but believe me*
whofoever you are, that fay fo, he has not opened your
eyes yet, to let you fee how'great his juftice is ; for if he
had, you will cry out with the Prophet (2) : Who know-
eth the power of thy anger : and for fear can number thy
wrath ?
4. That you may the more clearly perceive the danger
of this miftake, let us go hand in hand together a-while*
Neither you nor I have ever feen GOD'S juftice, as it is
in itfelf, to know how far it reaches ; nor have we any
other way of knowing GOD, in this world, but by his
works. Let us then go now into this fpirvtual world
of the holy fcriptures, and when we have been there a
little while, we will come into this corporeal world we
live in, to take a view in each of them, of the effects of
the divine juftice y that we may be the better able to
know what it is.
5. This journey will be very advantageous to us ; far
befides the end we propofe to ourfelves, we fhall receive
another very confiderable benefit, which is the exciting
and nourifhing of the fear of GOD in our hearts, which
the faints tell us, is the treafure, the defence, and the
ballaft of our foul. So that as a veflel is not fafe, unlefs
it be well poifed and ballafted, becaufe any guft of wind
may overlet her ; fo neither can the foul be fecure, if it
wants the weight of this fear. It is fear keeps her from
being carried away and overturned by the winds, either
of human or divine favours : whereas, let her be never
fo richly fraught, the is perpetually in danger of being
caft away, whilft me wants this ballaft. It is necefTary
then, that not only thofe who are juft entered into the
fervice
( i ) Jer. c, xxxvii. y. 18. (2) Pfalm Ixxxix. v. n.
Part III. Ch. 3. Againft Prefumption. 319
fervice of GOD, hut even thofe who have been a long
time in his family, fhould live continually in fear; nor is
this virtue required in finners only, who have motives
.enough to excite them to it ; but alfo in the juft, who
have not done fo much as the others have, to be afraid
of: the fubject of thofe perfons fear is, becaufe they
have fallen already ; the motive thefe have is, lead they
mould fall. The one ought to be afraid becaufe of their
paft fins ; and the others, upon the account of the dan-
gers they may probably be expofed to.
6. If you would know how this holy fear is to be pro-
duced within you -, I tell you, that when it is once infufed
into your foul by grace, it is preferved and increafed
there, by frequent reflections on the effects of GOD'S
juftice, which we are now going to treat of. Let thefe
be the frequent entertainment of your thoughts, and you
will find this fear will, by degrees, be formed in you.
SECT. I.
Of the effefls of the divine juftice^ mentioned in the
Holy Scriptures.
7. The firft effect of GOD'S juftice, which the Holy
Scripture fpeaks of, is the reprobation of the angels.
The beginning of the ways of GOD, was firft (hewn upon
the prince of the devils, as we find it in the book of
Job ( i ) : All the ways of the Lord are mercy and truth (2 ) ;
his juftice, till this firft crime, had never manifefted it-
felf. It was fhut up in the boforn of GOD, like a fword
-in its fcabbard ; which the prophet Ezechiel was frighted
at, when he confidered what deftruction it would make (3).
This firft fin made GOD draw the fword, and confider
what a terrible blow the firft was. Do but look up, and
you will fee what a great deal of hurt it has done : you
will fee one of the richeft jewels of GOD'S houfe, one
of the greateft ornaments of heaven, a draught which
gives fo lively a representation of the divine fplendour
;and beauty, fall down from heaven like a fla/h of light-
Rr 2 nin%
(i)Job, c.xl. v. 14, (2)Pfahnxxiv. (3) Eze. c, xxi.
320 The Sinners Guide. Book!.
ning(i\ for one proud thought. He that was before
the prince of angels, was made the chief of devils , he
that was before fo very beautiful and glorious, became
as oppoTitely deformed and ugly ; he that was crowned
before with the greateft glory, was condemned to the
fevereft torments , he, that was before GOD'S greateft fa-
vourite, was changed into his greateft enemy ; and fo
will continue for all eternity. "What a fubject of admira-
tion muft this be to thole heavenly fpirits, who very well
know from whence and whither that fo noble a creature
fell ? with what aftonimment will they repeat thefe words
of Ifaiah (2) : Hew are thou fallen from heaven, O Lucifer ,
thou who didjl rife in the morning ?
8. Defcend from heaven to the terreftrial paradife, and
you will there fee another fall, no lefs terrible than the
former, had it not been retrieved (3). For, if the angels
fell, every one of them had committed an actual fin,
which was the occafion of his fall. But what actual fin
has an infant been guilty of, to deferve to be fent into
the world a child of wrath and indignation ? there is no
need of any actual fin for this, it is enough to be def-
cended from one that finned, and by finning, infected the
very root of all human nature, which was in him ; that
fo the child may be born with that fin : fo great is the
glory and majefty of GOD, that a creature, for one of-
fence committed againft it, deferves no lefs a punifnment
than this is. If Ainan, Afluerus's creature (4), did not
look upon himfelf as fatisfied, when he was revenged on
Mordocheus, whom he imagined to be the man that had
injured and abufed him , but, on the contrary, thought
his greatnefs obliged him to deftroy all the Jews for
the affront, which one fingle man had offered him. What
great matter then is it, for GOD'S glory and infinite
treatnefs, to exact fuch a punimment ? confider then the
rft man turned out of paradife, for eating of one morfel,
for which the whole world has been, ever fince, con-
demned to hunger and want. After the revolution of
fo many ages, the infant- child carries the mark of his
father's
(i)Luc.c.x. v. 18. (2) Ifaiah, c.xiv. v. 12. (3) Gen.c. iii.
(4) Either, c. iii.
Part III. Ch. 3. Agalnft Prefumptlon. 321
father's wound along with him, and is made a child
of wrath , not only before he is capable of committing
any fin, but even before he is born. This injury is not
put up yet, though it is fo long fmce it was done ; tho*
it has been divided amongft fo many millions of men,
and has been fo often and fo feverely punimed. On the
contrary, all thofe torments that have been fuffered in
the world, to this very day , all the deaths that have
been hitherto, and all the fouls that have been burning
in hell-fire, fmce the fall of the angels, or that .(hall burn
there for all eternity, are nothing but fo many effects of
this firft crime, and fo many proofs of the divine juftice.
Nay, what is more dill to be admired, it continues not-
withftanding the redemption of the world by the blood
of Jefus Chrift. And yet if man had not had this re-
medy applied to him, there would have been no dif-
ference at all betwixt him and a devil ; becaufe the one
would have had as great a probability of obtaining his
falvation, as the- other. Are not thefe proofs of the di-
vine juftice ftrong enough to convince you ?
9. But as if this yoke which the fons of Adam have
fo long groaned under, were not heavy enough, there
have been from that time new additions of punifhments
upon punifhments for new fins, which have taken their
rife from this firft fin ( \ ). The whole world was drowned
by the deluge. GOD rained down fire and brimftone
from heaven, upon five lewd cities (2). The earth
opened and (wallowed up Dathan and Abiron alive for
contending with Mofes (3). Aaron's two fons, Nadab
and Abiu (4), were burnt on a fudden by the fire of the
fanctuary, without finding any mercy, either upon the
confideration of their own dignity, as priefts, or their
fathers's fanclity, or the familiarity which Mofes their
uncle had with GOD. We read in the new taftament,
that Ananias and Saphira (5), for lying to St. Peter, in
a matter which did not feem to be of any very great
moment, fell down dead both of them upon the fpot.
10. What
(i)Gen. c. vii. (2) Gen. c. ix. (3) Numb. c. x.
(4) Levit. c. x. (5) A&s, c. v.
322 *The Sinners Guide. Book. I.
10. What (hall I fay of GOD'S dreadful judgments ?
Solomon the wifeft amongft the children of men, for
whom GOD had fuch a tender love, that he commanded
him to be called the " Beloved of the Lord (i)," came
at laft by GOD'S unfearchable judgments, to fall into the
word and greateft of all (ins, viz. the adoring of idols (2).
Can there be any thing more dreadful than this is ? and
yet, if you did but know, how many judgments of the
lame nature happen every day in the church, you would
perhaps be no lefs furprized at them, than at all that
has been faid. For, you would fee a great many liars
fallen from heaven, you would fee feveral perfons that
have been invited to GOD'S table (3), and have been fed
with the bread of angels, brought into fuch a miferable
condition, as to long after the food of fwine to fatisfy
their hunger. You would fee a great number of chafte
fouls, more beautiful and more glorious than the fun,
fullied all over, and darker than the mid-night fky , all
which was occafioned by the fins and offences they fell
into. For GOD'S decrees and judgments lay no neceflity
tipon mens actions, nor deprive them of their free-will.
ii. But, what is ftill more, could there be a greater
proof of this juftice, than that GOD mould not be fatisfied
with any lefs fatisfadtion than the death of his only be-
gotten fon, to purchafe pardon for mankind. Can any
words be more moving than thofe of our Saviour to the
women that followed him, when he went to be crucified :
Daughters of Jerufakm, weep not over we* but weep for
yourfehes, and for your children : for behold the days Jhali
come, wherein they will fay r , bleffed are the barren, and the
wombs that have not born, and the paps that have not given
fuck. Then /jail they begin to fay to the mountains, fall
-upon us , and to the hills cover us : for if in the green wood
they do thefe things, what Jhall be done in the dry (4). As
if he had faid more clearly, if this tree of life and of
innocence ; upon which there has never been any worm,
or ruft of fin, burns thus by the flames of the divine
*juftice, for the fins of other perfons ; what will become
of
(l) 2 Reg. c. xit v. 24. (2) 3 Reg. c. xi. ($) St. Luc, C..V.
(4) St. Luc. c. xxiii. v. 28, 29, 30, 31.
Part III. Ch. 3. Again/I Prefufnptwn.
of the barren and dry tree , which, not charity, but
malice has over-loaded with its own crimes. How rt-
gorous therefore muft GOD'S juftice be, in thofe other
works of his, in which mercy does not exert itfelf, fince
it is fo fevere in this which is the effect of an infinite
goodnefs ?
12. But if you are fo dull, as not to fee the force of
thefe arguments reflect upon the eternity of hell tor-
ments, and confider how terrible this juftice is, which,
for a fin of but one moment, condemns the foul to no-
thing lefs than pains everkfting* This dreadful juftice
fuits very well with the merey you fo highly commend.
Can any thing be fo dreadful as to fee how this great
GOD feated upon the throne of his glory, will from
thence look down upon a foul after it has been tormented
millions of years, in fuch a terrible manner, without
being moved to the leaft pity and companion ? on the
contrary, he will take a pleafure in fuch a foul's fuffer-
ings, and will never put any end or limit to them, nor
give it any hopes of ever rinding eafe. O wonders of
the divine juftice ! O fubject of our aftonifhment and
admiration ! O the unfathomable depth of this abyfs !
who is there fo unreafonable and fenfelefs, as not to trem-
ble at the thoughts of fo dreadful a punithment.
SECT. II.
Of tie effeffs of the divine juftice which are fo be feen in
this world.
ig. Let us now leave the holy feripture, and come to
this vifible world, and we mail there rind other effects of
a moft terrible and moft fevere juftice. They who are
never fo little enlightened with the knowledge of GOD,
live whihl they are in this world, in fuch fear and appre-
henfion of thefe effects of juftice, that, though they
are able to conceive in fome meafure, all the reft of
GOD'S works, yet in refpect of this, they are at a lofs,
forced to content themfelves with a fincere and humble
act of faith. Who is* there that is not furprized to fee
the whole face of the earth covered over with infidelity ?
to
324 7/?tf Sinners Guide. Book T.
to fee what nurfery the devil has here to people hell ?
to fee that the greateft part of the world has been as
much overfhadowed with the darknefs of its errors, even
fmce our Saviour's death, as it was before ? what is all
the Chriftian world in comparifon to what the infidels
pofTefs, and to what has in latter times been difcovered ;
how great a part of the world is under the tyranny of
the prince of darknefs, without the leaft glimmering of
the fun of juftice ? where the light of truth has never
fhone out. There no more rain or dew falls down from
heaven, than ufed to do upon the mountains of Gelboe
(i). From thence the devils ftill continue to carry off
a great number of fouls every day to everlafting flames,
as they have done ever fmce the beginning of the world.
For as in the time of the deluge (2), no one efcaped
that was not in Noah's ark ; as none of the inhabitants
of Jericho were faved (3), but Rahab and her family,
fo neither can any body be faved but thofc of the houfe
of GOD, that is the church (4).
14. Confider again in this little fpot of the world,
\vhich the Chriftians pofiefs, how every body behaves
himfelf, and you will fee, that in all this myftical body,
there is fcarce one found part from the fole of the feet,
to the crown of the head (5). Lay afide but a very few
of the chief cities, where you may fee fome marks of
found doctrine, and run over all the other towns and
countries, where they have no notion of the true worfhip,
and you will find many places of which we may truly
fay, what GOD faid once of Jerufalem ; Go about through
the ftreets of Jerufalem., and fee ', and confider, and fcek in
the broad places thereof^ if you can find a man that executetb
judgments, and feeketh faith : and I will be merciful unto
him (6) , I do not defire you to run up and down the
market places, or to public houfes, which are for the
moil part full of nothing but lying and deceit. Do but
confider, what parTes in your neighbour's families, and as
Jeremy fays (7), do but give an ear to what they fay,
and
( I ) 2 Reg. c. iii. (2) Gen. c. vii. (3) Jofu. c. vi.
(4) 2 Pet. c. ii. (5) Ifaiah, c. i. (6) Jerem. c, v. v, 6.
{7) Jerem. c. viii. v. 6.
Part III, Ch. 3. dgainji Prefumptlon.
and you will fcarce hear any one good word amongft
them. Go where you will, and you will hear nothing
but murmuring, detracting, fwearing, blafpheming,
quarrelling, coveting and righting. In fine, the tongue
and the heart entertain themfelves every where with the
things of this world, and with the ways of promoting
their interefts; whilft, at the fame time, GOD, and hea-
venly things, are what they trouble themfelves about but
little, unlefs it be in blafpheming and fwearing by his
holy name. Such a remembrance as this, GOD himfelf
complained of by his prophet, faying (i) : Ton whofwear
by the name of the Lord, and make mention of the God of
Ifrael, but not in truth, no? in juftice. So that, a man can,
hardly tell, at leaft by what he fees, whether thefe perfons
are Chriltians or heathens, except perhaps by the high
towers and fteeples he fees at a diftance, and by the oaths
and perjuries he hears when he comes nearer. What
pretence then have fuch perfons to reckon themfelves in
the number of thofe, of whom Ifaiah faid (2) : All that
Jhall fee them,Jhall know them , that thefe are the feed which
the Lord has blejfed. If therefore the life of a Chriftian
ought to be fuch, that every-body that fees, fhall ack-
nowledge him to be a child of GOD ; what rank fhall we
put thofe in, who rather feem to defpife and laugh at
Jefus Chrift, than live as become Chriftians ?
15. How can you chufe but fee by this, the effects of
GOD'S juftice, fince the crimes of the world are fo many,
and fo great ? for, that the permitting men to fall into
fin, is one of the greateft punifhments, and one of the
moft manifeft figns of GOD'S anger, is a truth as unde-
niable, as that the preferving him from fin, is one of the
greateft favours he is capable of receiving from GOD.
Thus we read, in the book of Kings, that GOD*S anger
was kindled againfl the children of Ifrael (3), and there-
fore he permitted David to fall into that fin of pride, of
ordering Joab to go number the people. We read in
Ecclefiaiticus, that God will preferve the merciful men
from all evil, and they Juatt not wallow in their fins (4) :
S f for
(i) Ifaiah. c. xl.viii. v. i. Zach.c.v. (2)Ifaiah, c. Ixi. v, 9,
(3) 2 Reg. c. xxiv, (4) Eccl, c. xxiii. v, 16.
326 The Sinners Guide. Book I.
for, as one part of the reward due to virtue is the in-
creafe of virtue itfelf-, fo it frequently happens that the
punifhment of one fin, is the permifiion to fall into
another. Thus we fee, the fevered punifliments inflicted
for the moft heinous fin that ever was committed in the
world ; to wit, the putting of the Son of GOD to death,
was that which the prophet threatened the authors of
this crime with, when he faid*: Add thou iniquity upon
their iniquity : and let them not come into thy jujlice , that
is to fay, permit them not to keep and obey thy com-
mandments ? And what follows from all this ? the fame
prophet tells us himfelf, in the next verfe, where he fays f :
Let them be blotted out of the bock of the living -, and with
the jitft let them not be written.
1 6. If therefore GOD'S punifhing of one fin by per-
mitting another, be fo fevere a punimment, and fo great
a proof of his anger, how is it poflible you mould not
fee the marks of the divine juftice, amongft fuch a num-
ber of fins as are even in vogue and reputation in the
world ? turn your eyes which way you pleafe, and you
fhall fcarce fee any thing but fins, like men in the midft
of the fea, that have no other object but fky and water.
And can you fee all thefe fins, without feeing juftice too ?
can you be in the middle of the ocean, and lee no water?
and, if all this world is nothing but an ocean of fin, it
muft needs be an ocean of juftice? there is no need of
going down into hell, to fee how the divine juftice mani-
tefts itfelf there j we may fee it plainly enough in this
world.
i~. But if you can fee nothing beyond yourfelf, at
leaft look into yourfelf; confidcr that, if you are in the
flate of fin, you are under the ftroke of this juftice, and
are then moft expofed to it, when you think you are
rnoft fecure. St. Auguftin was once in this condition,
as he himfelf acknowledges, when he fays J : " I was
drowned in the depth of fin, your anger was provoked
againft me, and I knew nothing of it ; I was quite deaf
to the noife, which the chains of my mortality made,
and this ignorance of your anger, and of my fault was a
punifh-
* TYalm Ixviii. v. 28. -f- Ibid. v. 29. J Conf, L. ii. c. 2.
Part III Ch. 3. Agalnjl Prefumption. 327
punimment of the pride of my foul." Now, if GOD has
inflicted this kind of punifhment upon you, and has per-
mitted you to remain blind, for fo long a time, and to be
drowned in your iniquities ; how can you falfly imagine
yourfelf to be in fo happy a condition, when all things,
go fo ill with you ? let him, that is in favour with GOD
talk of his graces and mercies , but he, that fufFers the
rigour of his juftice mould talk of nothing but his juftice.
Will GOD, out of his mercy, permit you to live fo long in
your fins, and not permit you for abufmg his mercy, to
run headlong into hell, out of his juftice ? O that you
did but know how fmall the diftance is betwixt fin and
the punifhment, and betwixt grace and glory. When a
man is in the ftate of grace, what great matter is it to
make him partaker of glory , or to punifh him, when he
has committed any fin ? grace is the beginning and pur-
chafe of glory, fo fin is an introduction and high-way to
hell.
1 8. Befides, what can be more terrible, than to fee,
that though the pains of hell are fo dreadful, as we have
defcribed them, GOD mould permit fo great a number to
be damned and fo few to be faved. But that you may
not think I defign to impofe upon you, when I fay that
this number is fo very fmall , He who tdleth the number
ef the ftars ; and calleth them all by their names *, will tell
you the fame. Can any man, without aftonifhment and
fright, hear thefe words of our Saviour, which are fo
well known, and yet fo little underflood and regarded ;
they are his words to his difciples, when he anfwered
them the queftion, whether the number of the elect was
fmall, or no -f : Enter, fays he, at the narrow gate ; for-
wide is the gate and broad is the way that leadeth to de-
ftruRion, and many there are who go in thereat. O how
narrow is the gate, and fir ait is the way, which leads to
life, and few there are that find it. Who can imagine how
our Saviour was moved, when he cried out, not in a
cold and indifferent manner, but with fuch an emphatic
S f 2 excla-
* Pfalm cxlvi, v. 4. f St. Matt, c. vii. v. 13, 14. Luc. c.
328 *n>e Sinners Guide. Book I.
exclamation ( i ) : O how narrow is the gate? and howftraight
is the way.
19-. All the world was deftroyed by the waters of the
deluge (2), and only eight fouls were preferved in Noah's
ark ; which according to St. Peter, reprefents the fmall
number of the elect, in companion of the reprobate (3).
GOD brought fix hundred thoufand men out of Egypt (4),
without counting their wives and children, to lead them
into the land of promile , and for this end he afiifted
and favoured them in feveral refpects, in a peculiar man^
ner; yet, after all, they, by their own fault, loft the
land which GOD of his grace had offered them (5), and
only two men out of this great number, had the happi-
nefs to go into it. From whence all the holy fathers una-
nimou/ly conclude, that this is a figure of the great
number of thofe that are damned, and of the few that
are faved j which is the meaning of thefe words, That
many are called, but few are chofen (6). For this reafon
the juft in feveral places of holy fcriptures, are called
precious ftones; to give us to underftand, that juft men
are as rarely to be found in the world, as precious ftones,
and that the number of the wicked as far exceeds that
of the good, as the number of the ordinary ftones doth
that of the precious : as Solomon declared to us, when
he faid, T'he number of fools is infinite (7). If therefore the
number of the elect is fo fmall, and fo foon reckoned
up as the figure reprefents it to us, and as truth itfelf
tells us-, for you fee how many perfons were by a juft
judgment of GOD, deprived of the happinefs they were
called to ; how can you ftand fo unconcerned in this com-
mon danger and univerfal deluge ? if the number of
the elect were equal to that of the damned, you would
ftill have fufEcient reafons to fear for yourfelf : but what
do I talk of being equal ? for to be damned to hell for
all eternity, is a mifery fo great, that though there were
but one perfon out of the whole race of mankind, to be
fent thither, each particular man ought to tremble foj
fear
( i ) Luc. c. v. 14. (2) Gen. c. vii. (3) 2 Pet c. ii. v. 5.
(4)Exod.c.xH. (5)Nyni,c,xiv, V.JO. (6)Matt.c.xx. v.i6,
(7) Eccl, c, i. v, 13.
Part III. Ctu 3. Againft Prefumption. 329
fear of himfelf. When our Saviour told his difciples,
as he was at fupper with them, That one amongfl them was
to betray him *, they all began to be afraid, though their
own confciences told them, they were innocent , becaufe
when a crime is very heinous, though it touch but few,
every one is afraid leaft he fhould have fome (hare in it.
If a great army of men were ftanding in a field, and
fhould underftand by Divine Revelation, that a thunder-
bolt was to fall and take one of them off, none know-
ing who it was to be; every one would be afraid, leafi;
he fhould be the perfon, and look upon the danger as
his own. What then would their apprehenfion be, if
half the army, or the greater part were to be deflroyed
by this thunder-bolt. Tell me now, you that are fo wife
in all worldly affairs, but a mere fool to what regards
your falvation, fince GOD here reveals to you, that the
thunder of his divine juftice will fall upon fo great a
number of perfons, and fo few mall efcape it; how can
you live fo unconcerned and fearlefs, when you know
not which of the two parties you belong to ? is hell to
be dreaded lefs than thunder ? has GOD given you any
fecurity for your falvation ? there is nothing that can
give you any certainty of it. Your own works condemn
you, and as the cafe now flands, unlefs you turn over a
new leaf, you are one of the reprobates ; and can you
ftill be unconcerned at your danger.
20. You fay, GOD'S mercy encourages you ; this is
no anfwer to what has been faid ; on the contrary, if the
permitting of fo many perfons to be damned, be not
incompatible with his mercy, why may it not as well
fuffer you to be one of that number, if you live as they
have done ? do not you perceive, unhappy creature, that
felf-iove deludes you, making you think better of youn-
felf, than of all the world befides ? what privilege have
you above the reft of the children of Adam, not to go
where all thofe whofe works you imitate, have been fcnt
before you ?
21. If, as I have proved already, GOD is to be known
t>y his works ; I may fafely fay, that, though we may
make
* Joa. c. xiii. v. 21,
330 The Sinners Guide. Book I.
make a great many comparifons betwixt his mercy and
his juftice, in which his mercy will always be fuperior,
yet we fhall find at laft, that there are more vefiels of
wrath in the race of Adam, from which you defcend,
than there are of mercy * -, becaufe the number of the
damned, is fo far greater than that of the elect. Now
this does not happen for want of GOD'S grace and af-
fiftance (for he, as the apoflle tells us, would have all
men to be faved, and come to the knowledge of truth)
but through the fault of the wicked, who will not make
their advantage of GOD'S mercies.
22. All I have hitherto faid, has been to convince you,
that if it is not incompatible with that infinite mercy
of GOD you talk of, to permit fo many infidels in the
world, and fo many bad Chriftians in the church, and to
fuffer all thefe infidels ; and fo great a number of thefe
Chriftians to be loft for ever, it will be no lefs agreeable
to it, that you mould perifh with them, if you behave
yourfelf like them. Did the heavens fo far fmile upon
you at your birth : or were the decrees of GOD, and the
Jaws of the gofpel changed in favour ofyou,thatyou fhould
expect to be fingular in the world. If it be no prejudice
to this great mercy, that hell fhould enlarge its womb,
and that fo many thoufands of fouls fhould be fwallowed
up amongft them ? and leaft you mould fay, that GOD
was fevere and rigorous then, but is mild and merciful
now, confider, that notwithftanding all his mildnefs,
there is nothing of what you have heard, which he does
not permit to this very day ', fo that you will have juft
caufe to fear punifhment, though you be a Chriftian, if
you are a bad one.
23. Will it be any leffening to GOD'S glory, if you
alone mould fair of being admitted to it. Have you
any extraordinary qualities which GOD ftands particularly
jn need of, to make him bear with you and all your
faults. Or have you any particular privilege above other
men, which fecures you from being damned, as well as
they, if you are as wicked ? fince David's children who
were favoured in confideration of their father's deferts,
were
* 2 Tim. c. ii. v. 20. Rom. c. ix. v, 22, 23.
Part III. Ch. 3. Againjl Prefumption. 331
were punifhed by GOD *, according to their crimes,
when ever they did wickedly ; and feveral of them came
to unfortunate ends ; can you be puffed up with a vain
confidence, and imagine yourfelf to be fecure ? you de-
ceive yourfelf unhappy man, you deceive yourfelf, if
you think this is hoping in GOD. This is not hope but
prefumption ; for hope is a confidence that GOD will for-
give all your fins, though never fo many, or fo great,
if you repent and amend. But it is prefumption to be-
lieve, that though you perfift in a wicked life, your fal-
vation is fecure. And do not think this is an indifferent
fort of fin, for it is accounted one of thofe againft the
Holy Ghoft ; becaufe it is an abufe and affront to the
goodnefs of GOD, which is particularly attributed to the
Holy Ghoft, which fins our Saviour has told us, are not
forgiven in this world, nor in the next ; to fignify, that
they are very hard to be forgiven, becaufe they as much
as in them lies, (hut the gates of grace, and offend the
phyfician that is to heal us.
The Condufwn.
24. We will conclude this matter with the difcovery
which the author of Ecclefiafticus makes us of this
error-, in thefe words, Be not without fear about Jin for-
given, and add not Jin upon Jin, and fay not-, the mercy of the
Lord is great, be will have mercy on the multitude of my fins :
for mercy and wrath quickly come from him, and his wrath looketb
uponfmners f. If we are commanded to be afraid, even
for thefe fins which have been pardoned already ; tell me
how is it poffible you mould be free from fear, who daily
increafe the number of your fins ? reflect well upon thefe
words - 'The wrath of the Lord looketb upon finners, be-
caufe the underftanding of this whole difcourfs depends
upon it. To this end you are to know, that though the
mercy of GOD extends itfelf to finners, as well as to
thejuft; and that every man partakes of it, either by
being
* 3 Reg. c. ii. 4 Reg. c. xiv, Abfalon, Amon. Adonias.
, v. v. 5, 6, 7.
332 The Sinners Guide. Book It
being preferred by it, as fome are, from falling into
fin , or by being reclaimed from fin, as others are, and
expected to do penance ; notwithflanding all this, thofe
extraordinary favours which GOD promiles in his fcrip-
tures, belong particularly to the juft ; to whom he is in
every point, as good as his word ; becaufe they have not
failed in their promife to him, which was to obferve his
commandments with all the exactnefs and fidelity imagi-
nable : and becaufe they have been obedient and dutiful
children to him, therefore he fhews himfelf a loving and
tender father to them. But as for all thofe threats and
curies which you may read in the holy fcripture, and all
thofe rigours and feverities of the Divine Juftice, per-
fuade yourfelf they are aimed at you, and all fuch as are
like you. How great then muft your blindnefs be, if
you are not afraid of thofe threats which are addre(Ted
immediately to you : but on the contrary, feed yourfelf
up with the hopes of thofe favours which were not pro-
mifed you ? take you what falls to your mare, and let
the juft have what belongs to him. Anger is for you ;
therefore fear, love and friendmip is for the juft, let
him therefore rejoice. Would you have this made out
to you ? confider what David fays -, The eyes of the Lord
are upon the juft ; and his ears unto their prayers. But the
countenance of the Lord is aga'mft them that do evil things,
to cut off the remembrance of them from the earth * k And
in the Book of Efdras you will find thefe words ; 1'he
hand of God, that is, his fatherly providence, Is upon
them that feek him in goodnefs : and his power ', andftrength,
and wrath upon all them that for fake him }*.
25. If all we have faid here be true, how can you go
on thus, deceiving yourfelf; unhappy wretch who con-
tinue ftill in your fins ? how can you ftand thus idly with
your arms a-crofs ? why do you change and confound
the order of things ? thofe words are not directed to
you. It is not to you that the fweetnefs of the divine
love and friendmip is promifed, whilft you continue thus
in the ftate of anger and enmity. This belongs to
Jacob, not to Efau. This inheritance is for the good,
what
* Pfalm xxxiii. v. 16, 17. -\ Efdr. c. viii, v. 22.
Part III. Ch. 3. dgainft Preemption. 333
what pretence therefore can you, who are wicked, have
to it ? ceafe to be fo, and it is yours ? ceafe to be fo,
and GOD will direct his love and his paternal pro-
vidence to you. But hitherto, you have only ufurped
what is another man's right, and defired to enter into
the poffefFion of what you have nothing to do with.
Truft in the Lord, fays David, and do good *. And in
another pfalm, Offer up the facrifice of jujiice^ 1 and truft In
the Lord *f . This is the right way of hoping, and not
to continue in your fin, and think of gaining heaven by
jefting with God Almighty's mercy. True hope is to
forfake your fins, and to have recourfe to GOD. But if
you remain obflinately in them, it is then no longer hope
but prefumption. This is not to hope, and by hopeing
to deferve mercy ; it is rather offending mercy, to be-
come unworthy of ever obtaining it. For, as being a
member of the church, is no advantage to him, who
relying upon her, takes no notice of her precepts, but
lives wickedly; fo it is but juft, that he mould reap no
benefit of GOD'S mercy, who lays hold of it to do evil.
26. This ought to be duly confidered by the minifters
of the word of GOD, who very often not regarding to
whom their difcourfe is directed, give wicked men en-
couragement to continue in their fins. They ought to
confider, that as the more you let a fick man eat, the
more hurt you do him , fo the more you encourage and
exhort thofe perfons in their fins, to this kind of confi-
dence; the more you encourage them to continue in
their evil courfes.
27. I will end this difcourfe with an excellent fentence
out of St. Auguftin, who fays, " That men go to hell
by hope, as well as by defpair ; by hopeing ill whilft they
lived, and by defpairing worfe at their death J." I ad-
vife you therefore, O finner, whofoever you are, to lay
afide this prefumptious confidence, and to remember,
that GOD has his juftice as well as his mercy; fo that as
you confider his mercy, to encourage your hope; you
are likewife to reflect upon his juftice, for the exciting
Tt of
* Pfalm xxxvi. v. 3, f P fajm iv - v & J Serm. 147.
Dte verb. Dom.
334 ffl* Sinners Guide. Book I.
of yonr fear. For as St. Bernard fays *, GOD has two
feet, the one of mercy, and the other of juftice, and
nobody ought to embrace either of them, without tak-
ing hold of the other-, that fo juftice alone without
mercy, may not fright us into defpair; nor mercy with-
dut juftice flatter us into preemption.
CHAP. IV.
Againft thofe perfons who excufe themfelves from following
virtue, by Jay ing the way to it is rough and uneafy.
THERE is another excufe worldly men make ufe
of, for not following of virtue; which is, that fhe
is difficult and uneafy -, though they know, this does not
proceed from virtue itfelf, becaufe, being a friend to
reafon, fhe is fuitable to the nature of a rational crea-
ture, out from the evil inclination of our flem and ap-
petite, derived from fin. This it was that made the
apoftle lay, For the flejh lufteth again/} the fpirit, and the
fpirit againft the flejh\ for thefe are contrary one to ano-
ther^. And in another place he fays-, 1 am delighted
Kith the law of GOD, according to the inward man: but
I fee another law in my members, fighting againft the law of
my mind, and captivating me in the law offing. The apoftle
by thefe words, gives us to underftand, that virtue and
the law of GOD, agree well with, and are conformable
to the fuperior part of our foul, which is all fpiritual, as
being the place where the understanding and the will re-
fide ; but we are hindered from obferving this law, by
the law, of our members, that is, by the evil inclination
and corruption of our appetite, with all its pafilons :
which rebelled againft the fuperior part of the foul, at
the fame time that rebelled againft GOD ; which rebellion
is the caufe of all this difficulty. Therefore it is, that
fo many perfons rejeci virtue, though they have a' great
efteem for it, like fick men, who, though they defire to
recover
* Serm. 80. in Cantic, *f Galat. c. v. v. 17. J Rom. vii.
V. 22, 23.
Part III. Ch 4. Way to Virtue Eafy. 335-
recover their health, yet hate the medicines becaufe they
are unpleafant. If we could clifabufe men of this mil-
take, it would be a great work; for, it is this that
chiefly drives them from virtue, in which every thing
elfe is to be eiteemed and valued.
SECT. I.
That the grace which is given us through Jefus Chrifl^ makes
the way of virtue fmootb andcafy.
2, You muft underftand, that the chief caufe of this
miftake, is men's confidering nothing but the difficulty
that is in virtue, without fo much as ever reflecting upon
the affiftance GOD gives us, for the overcoming of it.
It was luch an error as this, the Prophet Elifeus's fervant
was in. For feeing his mafter'8 houfe befet with the Sy-
rian army, but not perceiving the forces which GOD had
prepared to fuccour the prophet, lie was quite difmayed
till fuch time as GOD, at the prophet's interceffion,
opened his eyes, and let him fee there were more forces
on his fide than on the enemies. Thofe we here treat of,
are deceived after the fame manner ; for finding in them-
felves the difficulty there is in virtue, without having had
any proof of the favours and affiftance they may receive
from GOD, in order to acquire the fame, they look upon
the enterprife as very hard, and therefore lay it quite
afide.
3. But if the way of virtue be fo difficult, what can the
prophet mean, when he fays * : / have been delighted in
the way of thy teftimonies^ as in all riches. And in another
place T , Thy commandments O Lord are more to be defired
than gold and many precious ft ones , and facet er thdn honey
and the honeycomb. So that he not only allows virtue,
what we all of us grant it -, that is, its extraordinary
worth and excellence ; but that which almoft all the
world denies it, that is, pleafure and fweetnefs : whence
you may conclude, that thofe who reprefent this as a
heavy load, though they be Chriftians, and live under the
law of grace, have not fo much as tafted of this myftery.
T t 2 Unhappy
* Pfalmcxviii. v, 14. \ Pfalm xviii. v, M.
The Sinners Guide. Book. I.
Unhappy creature that you are, who talk fo much of be-
ing a Chriftian ! for what did Chrift come into the world ?
what was the end of his fhedding his blood ? what did
he defign by inftituting the facraments ? why did he fend
down the Holy Ghoft ? what fignifies the gofpel ? what
fignifies the word grace ? what means the name Jefus ?
what can this moft Holy name of that fame Lord, whom
you adore, fignify ? if you are ignorant of this, afk the
evangelift, who fays * : And thou /halt call his name JE sus :
for hefoallfave bis people Jrom their Jins. What is it then
to deliver us from our fins, but to deferve pardon for us
for paft fins, and to obtain grace for us, whereby we may
be able to avoid fin for the future. What therefore was
the end of our Saviour's coming into the world, but to
help us in the work of our falvation ? for what reafon
did he die upon the crofs, but that he might thereby de-
ftroy fin ? why did he rife again afterwards from the
dead, but only to make you rife again to this new kind
of life ? what did he pour out his blood for , but to
make a medicine of the fame, for the healing of your
wounds ? why did he ordain the facraments ? It was for a
remedy and affiftance, againft your fins. What is one of
the chief advantages of his paflion and of his coming, but
the making that way, which before was rough and dif-
ficult, fmooth and eafy for us ? Ifaiah told us as much,
when he faid -j- : That at the coming of the MeJJias, the
crooked jhall become ftrait^ and the rough ways plain. For
what reafon, in fine, did he fend down the Holy Ghoft,
but to change you from flefh into fpirit ? and why did he
come in the form of fire, but to kindle, enlighten, and
enliven you ; to transform you into himfelf, and make
you mount up towards heaven from this earth of ours ?
what is the ufe of ^rae, with the infufed virtues which
proceed from it, but to make the yoke of Chrift fweet
and delightful ? to make the practice of virtue eafy ; to
make you hope in your dangers ; and to give you a vic-
tory over all your temptations ? this is the whole defign
of the gofpel, viz. That as a earthly and finful man, to
wit, Adam made us earthly and finners j fo another man
that
* St. Matt. c. i. v. 31. t Ifaiah, c. xl. v. 4.
Part III. Ch. 4. Way of Virtue Eafy. 3 37
that was heavenly and juft, to wit, Chrift Jefus has made
us become fo too. What elfe do the evangelifts treat
of ? what elfe have the apoftle preached to us -, this is
the fum of all Chriftian divinity. This is the word
which GOD fpake upon earth. This is the accomplifli-
ment and abridgment which the Prophet Ifaiah fays He
had from the mouth of GOD -f, from whence fuch vaft
treafures, fo many virtues, and fo much juftice imme-
diately flowed into the world.
4. To make this the plainer, I afk you what is the
caufe of that difficulty which we meet with in virtue ?
you will tell me the evil inclinations of our hearts, and
the flefh that is conceived in fin J , becaufe the flefh
refifts the fpirit, and the fpirit the flefh, as things con-
trary to one another. Let us put the cafe that GOD fays
to you : come hither, O man, I will take away this wicked
heart of yours, and will give you another new heart,
and withal ftrength to mortify your inclinations and
appetites. Should GOD make you that promife, would
the way of virtue be then difficult to you ? it is certain
it would not. What is it lefs than this, that GOD has fo
often promifed in his holy fcriptures ? hear what he fays
by the Prophet Ezechiel, addreiling himfelf particularly
to thofe who live under the law of grace. And I will
give them one heart, and will put a new fpirit in their
bowels : and I will take away the Jlony heart out of their flejh,
and will give them a heart of fiejh ; that they may walk in
my commandments, and keep my judgments, and do them :
and that they may be my people, and I may be their God .
Thefe are the words of the prophet. What can you
doubt of after fuch a promife ? can you be afraid that
GOD will not be as good as his word ? or can you doubt
of your being able to obferve his 'law, if he (lands to
his promife of a/lifting you ? if you affirm the firft, you
make GOD a liar, which is one of the greateft blafphe-
mies you can poflibly be guilty of. If you fay you can-
not obferve his laws, even with his affiftance -, you make
him unable to provide for us, as our neceflities require,
becaufe
j- Ifaiah, c. ii. v. 2, 3. J Gal. c. v. v. 17 Pvom. c. vii.
Ezec.c. xi. v. 19, 20.
338 The Sinners Guide. Book I.
becaufe having intended to cure man, he has applied fuch
a remedy as was not fit to do it.
5. Befides all this,* GOD will give you power to mor-
tify thefe evil inclinations which rife up againft you, and
make this way fo hard. This is one of the chief effects
of the tree of life, which our Saviour has fanctified by
his blood, according to the apoftles confeflion, when he
lays, Our old man is crucified with Jefus Chriji, that
the body of Jin may be dejlroyed, and that we may ferve Jin
no longer \. The apoftle calls here The old man, and the
body of Jin, our fenfual appetite, with all the vicious in-
clinations that proceed from it. He fays, that he was
crucified upon the crofs with Jefus Chrift, becaufe our
Saviour has by this moft auguft facrifice, obtained for
us grace and ftrength, as may enable us to overcome
this tyrant, and free ourfelves from the oppreffion of our
own evil inclinations, and from the flavery of fin, as we
have faid elfewhere. This is the victory and the extra-
ordinary favour which the fame Lord promifed us by
Ifaiah, faying; Fear not, for lam with thee\ turn not
afide for I am thy God. 1 have ftrengthencd thee, and have
/yelped thee, and the right hand of my juft one, which is the
Son of GOD himfelf, hath upheld thee. Behold all that
fight again ft thee Jhall be confounded and ajhamed, they Jh all
be as nothing^ and the men fnall perijh that ftrive againft
thee. 'Thou (halt feek them and Jhalt not find; the men that
refift thee, they Jhall be as nothing, and as a thing confumed
the men that 'war againft thee. For I am the Lord thy God,
'who take thee by the hand, and fay to thee : fear not, I have
helped ibee J. Thefe are GOD'S words by the Prophet
Ifaiah. Will any man therefore be difcouraged, when
he is fo ftrong ? will any man now fink under the fear of
his own vicious inclinations, when grace gets fuch a
glorious victory over them ?
SECT. II.
Some objections anfojered.
6. You tell me perhaps that, after all this, the juft are
never without their private failings, which are the
wrinkles
f Rom. c. vi. v. 6. J Ifaiah, c. xli. v. 10, 1 1, f2, 13.
Part III. Ch. 4. Way to Virtue Eafy.
wrinkles that, as Job fays (i), accufe and bear witnefs
ngainft them. The fame prophet, whole authority we
have juft cited, anfwers this in mort, faying (2): That
they Jhall be as nothing. Becaufe, if they remain, it
is only to keep us in continual exercife, and to
prove us, not to hinder, or to (hock us: they remain
to excite and roufe us, not to lord it over us : they re-
main to give us perpetual occafions of merit, not to
draw us into the fnares of fin : they remain for us to
triumph over them, not that they may overcome us.
They remain, in fine, for thofe ends that are moft proper
and convenient for our trial, for our humiliation, for the
knowledge of our weaknefs ; for GOD'S glory, and the
honour of his grace : fo that their continuing thus turns
to our intereft. For as wild beads, let them be never
fo fierce, and of their nature fo great enemies to man,
when once they have been tamed, are ferviceable to him
fo our pafiions, after having been moderated and fubdued,
affift us very much in our improvement in virtue.
7. Tell me now, if GOD fupport, who will be able to
overturn you (3) ? If God be for you^ who will be againft
you ; The Lord, fays David, is my light and my fahation,
whom Jhall I fear? The Lord is the protestor of my life: of whom
fiattlbe afraid ? if armies in camp JJoouldftand together againft
. me, my heart Jhall fear not. If a battlejhould rife up againft
me, in this 1 will be confident. You muft needs be a o-reat
coward if fuch promifes do not encourage you to lerve
GOD , if you will not rely upon thofe words, it is a fign
you are very faithlefs. It is GOD that fays, he will give
you a new being (4) : 'That he will change your heart of
ft one i and give you another of fiejh for it. That he will
mortify your pafiions, and bring you to fuch a pafs, that
you mall not know yourfelf; that you mail look for your
evil inclinations, and mall not find them, becaufe, he will
weaken all their forces. What can you defire more ?
what do you want, but a lively faith and hope, that you
may place all your confidence in GOD, and cad yourfelf
entirely into his arms ?
8. All
(l) Job.c.xvi. v. 9. (2)Ifaiah,c. xli. v. 12. (3) Rom.
c. viii. v. 31. Pialm xxvi, v. 3. (4) Ezec, c, xi. v. 19.
34 & e Sinners Guide. Book I.
8. All the objeftion I imagine you can make to this is,
that your fins are very great, and therefore it is likely they
will be the occafion of GOD'S refufing you this grace. To
which I anfwer, that this is one of the greateft affronts
you can offer to GOD : becaufe, by this, you perfuade
yourfelf, either that GOD cannot or will not affift his crea-
tures, when they return to him, and beg his help. I do
not defire you mould believe me in this particular, do
but believe the holy prophet, who feems to have thought
upon you, and as it were, to have prevented you, when
he wrote thefe words ( i ). If, jays he, all thefe curfcs Jhall
become upon thee, which I have fet forth before thee, and
thoujhalt be touched with repentance, and Jhall return with
all thy heart, and with all thy foul: the Lord thy God will
bring back again thy captivity, and will have mercy on thee.
If thou be driven as far as the poles of heaven, the Lord thy
Cod will fetch thee back from thence, and will take thee to
limfelf, and bring thee into the land which thy fathers pof-
fejjed, and thoujhalt po/efs it. He adds further, 'The Lord
thy God will circumcife thy heart, and the heart of thy feed ;
that thou mayeft love the Lord thy God, with all thy heart,
end with all thy foul, that thou mayeft live. O that this
Lord would at prefent circumcife your eyes, and re-
move the mift that is before them, that you might fee
plainly what kind of a circumcifion this is ! you can-
not be fo dull as to take it for a corporal circumcifion,
becaufe the heart is not capable of it , what fort of cir-
cumcifion is it then, that the Lord promifes in this place ;
it is without doubt, the retrenching of that fuperfluity
of paffions and evil inclinations which flow from the
heart, and which hinder it from placing its love where it
ought. Thefe are the fuperfluous and hurtful branches
which he promifes to lop off with the knife of his grace,
that the heart being thus pruned and circumcifed, may
fhoot forth all its virtue, by this only branch of the love
of GOD (2). Then it is that you will be an Ifraelite in-
deed , it is then you will be truly circumcifed, when he
(hall fee the love of the world cut off from your foul, and
no other love remaining in it but the love of him.
9- !
(i) Deut. c. xxx. v, i, 6. (2) Joan. c. i. v. 47.
Part III. Ch. 4 . Way to Virtue Eafy. 341
9. I could wifli you would confider with attention, how
GOD in another place commands you to do that yourfelf,
which he promifes here he will do for you, if you will but
return to him. His words are thefe ( r ) : Be circumcifed
to the Lord^ and take away the fore/kins of your hearts.
Why, O Lord, do you command me to do what you your-
felf promife to do for me? if you muft do it, why do
you command me to do it ? if I mud do it, why do you
promife that you will ? the glorious St. Auguftin clears
this difficulty, by thefe words : " Give me grace, fays he,
O Lord, to do whatever you pleafe (2)." S^ that it is he
commands me all that I am obliged to do, and will aflift
me with his grace to do it. Thus the command and
the promife, meet here both together, and GOD and man
produce the fame effect; GOD as the principal caufe, and
man as the lefs principal. Thus it is that GOD deals
with men, as a painter that fhould guide the pencil in
his fcholar's hand ; and he, by this means, comes to draw
a fine piece , that thef both made it, is clear ; but it
would not therefore follow, that they both deferved the
fame honour, or that one had as good a hand as the other.
It is juft fo GOD does in our prefent cafe, and that with-
out prejudice to the liberty of free-will, that man may
have nothing to take a pride in, when the work is done,
but may give all the glory of it to the Lord, and fay
with the prophet (3) : 'Thou Lord haft wrought all our
works for us.
10. Reflect therefore upon this fentence, and by the
means of it, you will come to have a perfect underfland-
ing of the commandments of GOD, becaufe he promifes
to be with you in doing of all he commands you. And
thus, as he fays, when he bids you circumcife your heart,
that he will circumcife it for you , fo when he bids you
love him above all things, he will give you grace to do
it. This is the reafon why it is faid (4), 'That God's yoke
is fweet, becaufe there are two to carry it ; that is, GOD
and man : fo that by this means, GOD'S grace makes
that eafy, which nature by itfelf made very difficult.
U u And
(l) Jerem. c. iv. v. 4. (2). Conf. L. x. c. 31.
(3) Ifaiah, c. XXvi. v. 12 (4) Matt. c.xi. v. 30.
342 The Sinners Guide* Book 1
And therefore Mofes immediately after the words above-
ciLcd, goes on Nius * : 'This commandment, that I command
thee this day, is not above thee, nor far from thee, nor is it
in heaven that thcu foouldeft fay : wkicb of us can go up to
heaven to bring it to us, and we may hear and fulfill it in
wcrks. Nor is it beyond the fea ; th%t thou mayeft excufe
thyfelf, and fay : which of us can crofs the fea, and bring it
unto us : that we may hear, and do that which is commanded.
But the word is very nigh to thee, in thy mouth, and in thy
heart, that thou mayeft do it. By which words the holy
prophet defigned to remove thofe difficulties and impedi-
ments, which fenfual men find in the law of GOD ; be-
caufe confidering the law barely, without the gofpel ; that
is to fay, looking on what is commanded, without re-
garding the grace which is given to enable them to per-
form it, they "reflect upon the law of GOD as hard and
unpleafant, without confidering they flatly contradict
St. John in this point, who faysf : 'True charity ccnjifls in
our keeping of God's commandment and his commandments
are not heavy. For whatfoever is born of God overcometh
the world ; meaning, that thofe, who have received the
fpirit of GOD in their fouls, by the means of which they
have been regenerated, and made the children of him,
whole fpirit they have received, have GOD within them,
who dwells in them by grace, and enables them to do
much more, than all the world could befides. So that,
neither the world, nor the devil, nor all the power of
hell can prevail againft them. Whence it follows, that
though GOD'S commandments were very heavy, the new
force furnifhed by grace, would make them light.
SECT. III.
tfhat the love of God makes the way to heaven eafy
and pleafant.
ii. If to all that has been faid, we add the afiiftance
we receive from charity, how light and eafy will virtue
be then ? for it is evident, that one of the^ chief qualities
t)f charity is to make the yoak of GOD'S laws very de-
lightful ;
* Deut. c. xxx. v. 1 1, 12, 13, 14, f St, John, c. v. v. 3, 4*
Part III. Ch. 4. Way to Virtue Eafy. 343
Jightful , becaufe as St. Auguflin fays *: Thofe who love
think no labours painful ; nay they delight in them, as
men that love fiPning, hunting, or hawking, do in the
toils and fatigues of thofe fports. What is it that makes
a mother not regard the pains me takes in bringing up
her children, but love ? what is it, but love, that makes
a virtuous wife tend her fick hufband, day and night,
without any intermiffion ? what is it that makes even
beafts and birds take fo much pains for the nouriming of
their young ones -, fo as almoft to ftarve themfelves to
feed them 9 to labour hard, that they may take their
reft ; and to expoie themfelves to danger, with a great
deal of courage, to defend and fecure them ? It is no-
thing but love. What elfe was it that made the apoftle
St. Paul, fpeak thefe generous words which we read in
his epiftle to the Romans + : Who then Jhali feparate us
frcm the love of Chrijt ? Jhall tribulation f or diftruft ? or
famine ? or n'akednefs '( or danger ? or persecution ? or the
fword ? for I am fure that neither death, nor life, nor angels,
nor -principalities, nor powers, nor things present, nor things
to come, nor might, nor height, nor depth, ncr any creature
Jhall be able to feparate us from the love of God. What was
it elfe, but the force of this love, that made holy St. Do-
minick thirft fo ardently after martyrdom ? what was it
that made St. Lawrence fo chearful, whilft he was broil-
ing upon the gridiron, as to cry out that thefe very
Barnes refrefned him, but the exceflive defire he had of
martyrdom, kindled in him by this love. For the true
love of GOD, as St. Chryfologus fays J, thinks nothing
hard, nothing bitter, nothing heavy. What iron, what
wounds, what pains,' what death is there which true love
cannot overcome ? love is armour proof, it turns the ar-
rows, repels the darts, defpifes dangers, and laughs a
.death. In fine, love carries all before it.
12. Nor is perfect love fatisfied with overcoming fuch
labours and difficulties as occur, but defires to meet with
more for his fake, that is beloved. Hence proceeds that
ager thirfting of perfect men after martyrdom ! that is,
U u 2 to
* St. Aug. Tree. 48. in Joan, -j- Rom. c. viii. -v. 35538,39.
J St. Chryfologus's Serm. 144. de locarnat.
344 We Sinners Guide. Book 1.
to fhed their blood for him, who firft med his for them.
And becaufe they cannot obtain their defires, they are
enraged, as it were, againft themfclves, and become in
fome meafure their own executioners. Therefore they
afflict their bodies, and make them fuffer hunger, thirft*
cold, heat, and many other mortifications; and find a
great deal of comfort in their fufferings, becaufe they in,
lome meafure obtain what they defired.
13. This language thofe that love the world do not
underftand, nor can they conceive how any man can
love, what they fo much abhor , or have a horror for that,
they fo paflionately love. "We read in the holy fcrip*
tures, that the Egyptians had brute beads for their gods,
and as fuch adored and worfhipped them. But the chil-
dren of Ifrael (i) called thofe tilings abominations, which
the Egyptians- ftiled gods, and facrificed fuch creatures,
as they adored for gods, in honour of the true GOD*
The juft, in the fame manner, like true Ifraelites, call
thofe abominations, which the world worfhips as its
gods , fuch are, honours, pleafures, and riches, which it
adores and offers facrifice to ; they defpife and make a
facrifice of thofe falfe gods, as of fo many abominations,
to the glory of the true GOD. So let him that would of-
fer an acceptable facrifice to GOD, obferve what the world
adores, and offer that : on the contrary, let him embrace,
for the love of GOD, whatibever he fees the world deteft
and abhor. Did not they do fo, who after receiving the
firft fruits of the Holy Ghoft, were glad to have been car-
ried before the council, and to have fuffered injuries for
the name of Chrift. Is it pofilble then, that what made
prifons (2), fcourges, gridirons and flames delightful,
fhall not be able to make the keeping of GOD'S com-
mandments, fweet and pleafant to you ? Can that which
is every day powerful enough to make the juft bear, not
only the burden of the law, but the additional weight of
their fafts, their watchings, their difciplines, their hair-
fhirts, their nakednefs and their poverty, want force to
make you carry the bare burden of the law of GOD, and
of his church ? alas ! how much you are deluded ? alas I
how
(l) Exod. c. viii. v. $6, 27, (2) Afts,c.v,
Part IF. Ch. 4. Way to Virtue Eafy. 345
how ignorant you are of the force of charity, and of the
grace of GOD ?
SECT. IV.
Of ferns other things which make the way of virtue plea*
Jant to us.
What has been faid might fuffice to remove this ob-
jection fo many make ufe of. But fuppofmg there were
nothing of what we have urged, fuppofmg the re were
many hardlhips in this road ; what wonder were it, you
mould for the falvation of your foul, do fome part of
what you do for the health of your body. What mighty
matter would it be to do fomething to efcape eternal
torments? what do you think the covetous rich man,
who is now burning in hell fire, would not do, if he
were to have the liberty of returning to the world, to
do penance for his paft fins ? there is no reafon but you
fhould do as much now, as he would do, were it in his
power ; becaufe if you are wicked, the fame torment is
prepared for you, and therefore you ought to have the
fame defire.
15. Befides,* if you ferioufly confider how much GOD
has done for you, and how much more he promifes you,
if you did reflect upon thofe many crimes you have com-
mitted againft him, upon the toils and hardmips which the
faints have undergone, but particularly upon thofe which
the faint of faints has endured for your fake : you could
not but be alhamed and blufh, not to fuffer fomething
for the love of GOD j nay, you would even be afraid
and jealous of every thing that pleafed you. This it
was that made St. Bernard fay ; " That all the tribula-
tions and torments we can potfibly fuffer in this life, bear
no proportion with either the glory we hope for, or the
torments we fear, or the fins we have committed, or the
benefits GOD has beftowed on us." Any one of thefe
confiderations ought to fuffice to make us undertake this
life, though never fo laborious and troublefome.
1 6. But to deal ingenuoufly with you, though there be
troubles and difficulties in all places, and in ail forts of
lives,
346 The Sinners Guide. Book I.
lives, yet the hardfliips that occur in the way of the
wicked, are incomparably more than in the way of the
juft. For, though it is troublefome to go a long journey
a foot, pick your way out as well as you can, becaufe
you will be tired before you get to your journies end ;
yet it is certain, that a blind man who Humbles every
ftep he takes, will find it much more troublefome than
he that walks with his eyes open, and minds where he
treads. Since therefore this life of ours is but a jour-*
ey, it is impoflible to avoid all thofe troubles that are
in it, till we arrive at our refting place. But the wicked
man, not guiding himfelf by the rules of reafon, but
-according to the impulfe and bent of his paflions, it is
a plain cafe that he walks on, as if he were blind, fince
there is nothing in nature fo blind as pafTion. On the
contrary, the good and virtuous man following in all
.things, the dictates of reafon difcovers thefe precipices
at a diftance, and avoids the fame, continuing on his
journey, by this means with lefs trouble, and much more
iecurity. Solomon the wile was fenfible of this, and
acknowledges it to be fo, when he fays, But the path of
the juft, as a fanning light , goeth forwards and increafeth^ even
to perfeft day. The way of the wicked is darkfome^ fo they
know not where they fall *. It is not only dark, as Solo-
.mon fays -f-, but flippery too according to David, fo that
by this you may fee, how often that man muft of ne-
Hceffity fall, who walks in fuch a way as this is ; in the
-dark, and himfelf quite blind ; and by thefe comparifons
you may perceive, what vaft difference there is betwixt
the two ways of the wicked, and the juft ; and betwixt
the difficulties both parties meet with.
17. And what is yet more, the juft have a thoufand
iielps, that leffen and eafe this little trouble they are at,
as has been obferv'd before. For firft they have the af-
fiftance of GOD'S fatherly providence, which directs and
guides them , they have the grace of the Holy Ghoft,
that ftrengthens and encourages them j they have the
virtue of the facraments which fanctifies them ; they have
the divine confolations which refrefh them ; they have
the
* Prov. c. iv. v. 18, 1C). *}" Pfalm xxxiv, v. .
Part III. Ch. 4. Way to Virtue Eafy. 347
the examples of good men to excite them ; they have
the writings of the faints to inftruft them , they have
the joy of a good confcience to comfort them ; they have
the hope of everlafting glory to nourim them ; with a
thoufand other favours and afMances which Almighty
GOD gives them, by the means of which this way be-
comes fo pleafant to them, that they come at laft to cry
out with the prophet : How fweet are thy words Lord,
to my mouth ; they are finest er than honey.
1 8. "Whofoever will but reflect upon this, will imme-
diately fee how feveral paffages of the holy fcriptures,
fome of which make the way of virtue rough and trou-
blefome, and others again fmooth and eafy, are to be
reconciled together. For the royal prophet fays in one
place ; For the fake of the words of thy lips, I have kept
hard ivays *. And in another, / bave been delighted in the
"jo ay of thy tejtimomes^ as in all riches f. For it is true
to fay, that thefe things, to wit, difficulty and eafe are
in this way ; the firft comes from nature, and the other
from the virtue of grace ; and thus what was difficult,
on account of the one becomes eafy by means of the
other. Our Saviour himfelf fignified as much to us, bj
thefe words : My yoke is fweet and my burthen light J ;
for by giving it the name of a yoke, he expreffed the
heavy weight, and by calling it fweet, he mewed us with
how much eafe we might carry it, by the help of grace.
19. But if you mould afk me, how it is poffible this
can be a yoke, and at the fame fweet too , it being the
nature of a yoke to be heavy : I anfwer, it is becaufe
GOD makes it light, according to his promife by the
Prophet Ofea : And I will be to them as one that taketb
of the yoke on their jaws. What wonder is it then that
this yoke mould be eafy when GOD makes it fo, and
when he himfelf helps us to carry it ? if the bufh was
on fire without being burnt, becaufe GOD was in it,
why fhould we be aftonilhed at a burden*s being light,
when GOD himfelf is under it|l? Would you fee them
both
Pfalmxvi. v. iv. -f Pfalm cxviii. v. 14. J St. Matt.
c. xi. v. 30. Olea, c. xi, v. 4. g Exod. c. iii. v. 2.
348 The Sinners Gnide. Book T>
both in the fame perfon ? hear what St. Paul fays * : In
all things we fuffer tribulation, but are not dijlreffcd : we
areftraitned, but are not dejlitute: we fuffer per fee ution, but
tire not for Jake n : we are caft down, but we peri/h not. Con-
fider here, on the one fide, the weight of theie labours,
and on the other, how light Goo ufed to make them.
20. Ifaiah fignified this more exprefsly to us, when he
faid f : But they that hope in the Lord /hall renew their
Jlrength, they Jhall take wings as eagles, they /hall run, and
not be weary: they /hall walk, and not faint. You fee
here the yoke flung off, by the virtue of grace , you fee
the ftrength of the flem changed into that of the fpirit,
or rather, the ftrength of man turned into that of Goo.
You fee the holy prophet did not pafs over in filence,
either the labour, the reft," or the advantage which one
has over the other, when he faid : They Jhall run, and /hall
not be weary ', they Jhall walk, and /hall not faint. So that
you ought not to go out of this road, becaufe it is
rugged and troublefome, fince there are fo many things
in it, which make it fmooth and eafy.
SECT V.
Some examples to prove what has been faid.
If all thefe reafons cannot convince you, and your in*
credulity remains, like that of St. Thomas, who would
not believe any thing, but what he faw with his own
eyes, I will comply with you in this point too, not fear-
ing that fuch a good caufe as this is, can want a defence.
Let us for example, take a man that has run through all
the courfes of this life, that has been for fome time very
vicious and worldly, and has afterwards, through the
pure mercy of GOD, changed thefe evil practices and be-
come quite another thing , fuch a man as this is a proper
judge, becaufe he has not only heard, but feen and had
the experience of both thefe conditions. You may de-
fire this man to tell you, whether of thefe two he found
to be thefweeteft? feveral of thofewhofe bufmefs it is to
examine into the confciences of others, will give you
good
- * 2 Cor. c. iv. v. 8, 9. } Ifaiah, c. xl. v. 31.
Part III. Ch. 4. Way cf Virtue Eaft. 349
good teftimonies of this truth : They that go down to the
fea in Jbips> doing bujincfs in the great waters ; thzfe have
feen the works of the Lord, and his wonders in the deep * ;
which are nothing elfe but the effect of his grace, and
thofe extraordinary changes which are wrought everjf
day by virtue thereof, and which are without doubt, fub*
jecis of a more than common wonder. For, it is cer-
tain, there is nothing in the world which better deferves
our admiration, if a man would but confider it well,
than to fee the effects which grace produces in the foul of a
juil man ; to fee how it transforms him ; how it beats
nim up ; how it flrengthens him , how it comforts him ;
how it compofes him all over both within and without;
how it makes him change the cufloms of the old man ;
how it alters all his affections and pleafures ; how it
makes him love that which he hated before, and hate
that which he had before a love for; how it makes him
relifh that, which before he looked upon as unfavoury ;
whilft at the fame time he loaths that which he fought fo
much after before. Who can conceive what flrength it
gives him for fighting ? what joy ? what peace ? what
light for the knowing of the will of GOD, the vanity of
the world, and the true value of fpiritual things which
he ufed to defpife. But what is yet more wonderful than
all the reft, is to fee in how fhort a time all thefe things
are performed ; for there is no neceflity of fpending fe-
veral years in the fchools of the philofophcrs, nor of
flaying till we are old men, that age may help us to re*
cover our fenfes, and the mortifying our paffions : a man
may be changed in the very heat and vigor of his youth,
and in the fpace of a few days, fo as to be fcarce able to
know himfelf. Therefore it was St. Cyprian faid, " That
this is a thing which may fooner be felt than learned ;
and that it is not to be gained by many years ftudy, but
by a turn of grace which produces it all in a very little
time -f." We may therefore call grace a kind of fpiri-
tual charm, by which GOD changes mens hearts, to
make them have a pafllonate love for thofe things which
before they had a horror of; as for example, the practice
Xx of
*Pfalm cvi. v, 23, 24- t St - C 7P ri - E P' ad Donat -
350 Tike Sinners Guide. Book. I.
of the feveral virtues ; and the greateft averfion imagi-
nable to thofe they defired fo eagerly before, to wit, the
delights and pleafure that are in fin.
22. This is one of the mofl confiderable advantages
thofe confefTors gain by their employ, who difcharge it
with a right fp'rit and devotion ; for they daily fee feveral
of thefe miracles by \vhich GOD feems to requite the
trouble they undergo, in doing him that piece of fervicc.
And this return which GOD makes them is fo generous,
that we have feen feveral confeffors changed themfelves,
by feeing fuch changes in others : and thefe frequent
examples have been the occafions of their advancing iri
the way of virtue. So that thefe perfons, whilfl they are
Blent, like another Jacob, hear Jofeph's myfterious words,
and value the fame at their juft rate, whilft the fimple
infant that relates, does not know what price to fet
upon them.
27. But for the greater confirmation of what I have
faid, I will here add the examples of two great faints,
who lived in this fame error for fome time, but after-
ward difcovered the deceit. GOD has thought fit, that
they fhculd both of them leave us in writing, an account
of the lame for our inftruction and example. The glo-
ricus martyr St. Cyprian, writing to his dear friend Do-
natus, to acquaint him with the beginning and manner
cf his converfion, delivered himfelf thus.
2^. " * During the time in which I walked in darknefs,
and in an obfcure night , when I was tofTed up and down,
like one in a ftorm, by the inconftant waves of this
world, and was funk very deep into the mire, knowing
nothing at all of my own courfe of life, and deprived of
the light of truth, I looked upon all that as very hard
to be effected, which GOD had promifed me in order to
my falvation -f , which is, that a man could be born
again, and by the virtue of baptifm, receive a new life,
fo as to be changed from what he was before, and be
made a new man within, though the fubflance without
remained ftill the fame. How, faid I, is it poffible, that
fuch a converfion mould happen, as that we mould im-
mediately
* St. Cypri. Ep. ii. L, 2. *f Joan. c. iii. v. 3.
Part III. Ch 4. Way to Virtus Eajy. 3-1
mediately, and on a fudclen fhake off, that which has
been a long time rooted in us, either by the corruption
of our nature, or by a long ufe and cuftom ? how can
he live fparingly, who has been ufed to keep a great
table ? when will he wear a plain drefs, who has been
always cloathed in filks and fcarlet ? he that has always
carried a great retinue with him, and has been attended
by a train of lackeys, will never endure to go by him-
felf. He that has placed all his delights in great employ-
ments, can never live like a private man. He cannot
but be always wrought upon by thofe things he ufed to
be charmed with j intemperance will folicit him, pride
will puff him up, anger will inflame him, covetoufnefs
torment him, cruelty prefs him, ambition pleafe him,
and luft hurry him blindly away. I frequently reflected
upon thefe things with myfelf, for being engaged in fo
many different fins of my pad life, which I thought I
mould never be freed from ; I myfelf encouraged the
vices which {luck faft to me, and defpairing of ever
growing better, I favoured my crimes, as if they had
been of my own houfe and family. Bqt as foon as the
ftains and filth of my former life was warned off by the
water of baptifm, a heavenly light flione down upon my
foul, now cleaned and purged from all its fins. As foon
as I had received the Holy Ghoft, I was by the means
of a fecond birth, fo changed into a new man, that
what I before doubted of, I immediately looked upon as
moft certain j what was fhut up againft me before, was
immediately opened ; that which was dark became light,
I thought thofe things eafy which before feemed to be
fo hard ; .and what ufed to feem impofllble, I looked
upon as quite contrary ; I faw clearly that what was born
of the ftem, and liable to frequent failings, was earthly,
and that what the Holy Ghoft had animated, came from
GOD, and not from man. You know very well, my
dear Donatus, what this holy fpirit has taken from me,
and what he has beftowed on me : he who is the death of
fin, and the life of all kinds of virtues. You know all -
this, nor do I boaft of any thing now : it is odious to
boaft of fuch things, for to get praife and commenda-
Xx 2 tion ;
35 2 The Sinners Guide. Book I.
tion , though for a man to talk of what he has receive^
from the pure mercy of GOD, and what he cannot by any
means afcribe to himfelf, is fo far from boafting, that on
the contrary, it is but juftice and gratitude j for it is
pkin, that the forfaking of fin is no lefs the effect of.
divine grace, than the committing of it is the effect of
human trailty.
25. Thefe are the words of St. Cyprian, which plainly
difcover the miftake you and many more are under, who
meafuring the difficulty of virtue by their own flrength,
look upon the acquiring of it as not only difficult but
jmpoflible, and never fo much as confider that, if they
will but caft themfelves into the arms of GOD, and re-,
folve fully to forfake their fins, he will receive them into
his grace, which makes this way fo fmooth, as appears by
this example. For it is certain there is no falihood in
all this, nor will that grace be denied you, which was
granted to this faint, if you will return to GOD as fincerely
as he did.
26. Hear another example no lefs wonderful than the
former. St. Auguftin in the eighth book of his con-
feffions, tells us, that he had no fooner begun to think
ferioufly with himfelf of leaving the world, but a great
many difficulties offered themlelves to him, in this
change, whilft at the fame time he thought on the one
fide, that all his former pleafures came and flood before
him, and faid to hini ; " What ? will you part with us ?
and Ihall we, from this moment, never fee you again for
all eternity* ?" On the other fide, he fays, That virtue
appeared to him with a ferene and chearful countenance,
accompanied with a great many good examples of vir-
gins and widows, and of other perfons, who had lived
chaflly in all kinds of dates and ages j and that they faid
to him -j-. ' Cannot you do as much as thefe men and
women have done ? have they done any thing of them*
felves ! is it not GOD that has done all in them ? whilft
you rely upon yourfelf, you mufl of neceffity fall. Caft
yourfelf upon him x be, not afraid, he w,Ul not go away
from
* Conf. L, viii. c, xi,
Part III. Ch. 4. Way to Virtue Eajy. 3 53.
from you, and let you fall ; caft yourfelf upon him with
confidence, he will receive and cure you."
27. This great faint fays, that as he was in the heat of
this combat, he began to weep bitterly, and going a little
afide, laid himfelf down under a fig-tree, and there giv-
ing way to his tears, cried out from the bottom of his
heart, faying.: " And thou O Lord, how long ?" How
long O Lord wilt then forget me ? Remember net our former
iniquities: How long O Lord, how long will this. tomorrow,
tomorrow laft ? Why not now ? why /ball there not be an end
of my diforders this very hour * ?
28. As foon as the faint had made an end of thefe and
fuch complaints, he fays, his heart was fo changed on a
fudden, that from the very moment, he never had any
farther affection for the fins of the fiefh, nor for the de-
lights and pleafures of the world. On the contrary, he
perceived his heart entirely freed from all his former
irregular defires. And having recovered his liberty, he
begins in his following book to thank his deliverer,
faying, O Lord, lam thy fervant, 1 am thy fern ant and
the [on of thy handmaid. Thou haft broken my bonds afunder*
I will facrifice to thee the facrif.ce of praife. Let my heart
and my tongue praife thee, and let all my bones Jay, who is
Kke unto thee, O Lord f ? " Where has my free-will been
for fo many years, O Jefus Chrift my helper and my re-
deemer, fince it has not returned to thee ? from what
deep abyfs haft thou drawn it in a moment, that I might
put my neck under thy eafy yoak, and my moulders
under thy light burthen ? how am I on a fudden de-
lighted with being deprived of the trifling pleafures 1 have
fo long run after, and what a fatisfaction is it to me to
part with thofe follies I was afraid of lofmg before *
thou O folid and chief delight haft driven all thofe other
falie ones from me , thou haft driven them away, and
haft taken up their places-, thou art more delightful
than all other delights, and more beautiful than all other
beauties together J." Thus far St. Auguftin.
29. Tell
* Conf. L. viii. c. 12. Pfalm Ixiv. Pfalm xii. v. i.
Pfalm Ixxviii. v. 8. Ifaiah, c. Jxiv. v. 2. t
V. 16, 17. Pfalmlxxxiv. v, 2. J L. ix. c. j.
354 ffi* Sinners Guide. Book I.
29. Tell me now, fince the cafe ftands thus, and fince
the power and efficacy of GOD'S grace is fo great, what
is there can ftill enflave, and keep you from doing as
much as this glorious faint has done ? if you believe
that what I have here related is true, that it is in the
power of grace to work fuch a change, as this of St. Au-
guftin's -, and that this grace is denied to no man that
fhall feek after it with his whole heart, GOD being the
fame now, that he was then, without any refpeft of
perfons, what hinders you from getting out of this mi-
ferable llavery, and from embracing this fovereign good,
which is fo freely offered you ? why had you rather gain
one hell by another, than one paradife by another ? be
not dejected nor difcouraged : try once at leaft, whether
this be true or no, and put your confidence in GOD,
that as foon as ever you begin, he will come and meet
you with open arms, as he did the prodigal fon -f-. It
is a ftrange thing, that if a notorious cheat mould pro-
mife to teach you the art of finding out the philofopher's
ilone, or of turning brafs into gold, you mould endea-
vour to learn it, whatfoever it coft you, and yet God
Almighty here gives you his word, that he will teach
you, how you may change yourfelf from earth into hea-
ven, from flem into fpirit, from a man into an angel,
and you will not fo much as try the experiment.
30. In fine, fince you muft of neceflity, either fooner
or later, either in this life or in the next, acknowledge
this truth -, I beg of you, that you would confider feri-
oufly how you will find yourfelf deceived at the making
up of your accounts, when you mall fee yourfelf damned
for all eternity, for leaving the path of virtue, becaufe
you falfely imagined, that it was uneven and difficult;
you will then, but alas too late, perceive that it was a
much more pleafant way than that of fin j and the only
road that led to everlafting delight.
CHAP.
f kuc. c. xv.
Part III. Ch. 5. Love- of the World.
CHAP. V.
Againft thofe who refufe to walk in the way of virtue ', lecanfs
they love the world,
i. TF we did examine all thofe who refufe to walk in the
J[ way of virtue, we fhould perhaps find the deceitful
love of this world to be one of the chief caufes of their
faint- heartednefs. I call that love of the world deceitful,
becaufe it is grounded on a falfe, imaginary and apparent
good, which feems to be in the things of the world, and
makes ignorant perfons fet fo great a value upon them.
For as creatures, that are naturally timorous, always
avoid fome particular objects, imagining there is dan-
ger in them, even when they are fartheft from them;
fo thefe men, on the contrary, love and run after the
things of the world, becaufe they fancy they are pleafant
and delightful, though in reality they are not fo. And
therefore, as thofe who would break fuch creatures of
that imperfection make them go clofe by thofe things
they were afraid of, that they may fee they were fright-
ened at nothing but a fhadow ; fo it is requifite now we
fhould lead thefe perfons through the mere fhadows of
worldly things they fo pafllonately affect, that they may
look on them with other eyes, and perceive how they
have placed all their love upon a mere vanity, and ack-
nowledge that thefe falfe goods no more deferve to be
beloved, than thofe dangers we have fpoken of deferve to
be feared.
2. If we therefore ferioufly reflect on the world and its
happinefs, we mail find thefe fix kinds of evil in it : to
wit, mortnefs, mifery, danger, blindnefs, fin, and deceit.
Thefe are the infeparable companions of all the world's
felicity , which plainly mow what it is : we will fpeak
here briefly of each of thefe evils according to their
order.
SECT. I.
How Jhort the bappinefs of this wsrld is.
3. To begin with the fhortnefs ; you cannot deny, but
that all the happinefs of this world, though never fo
great
356 , The Sinners Guide. Book l>
great, is but of fhort continuance. For man's felicity-
can lafl no longer than this life. Now, how long this
life is, we all know , fmce the longeft fcarce ever arrives
to the hundredth year. But how few are there that ever
reach to this ? 1 have feen bifhops that have not lived
above two months, popes that have not outlived one,
and new-married couples that have died within a week
after their marriage. We read of a great many fuch ex-
amples in former times j and fee as many at prefent
every day. Put the cafe, your life may be one of the
longeft , let us grant, fays St. Chryfoftom, that a man
may have a hundred years to fpend in the pleafures of the
world. To this let us add another hundred, nay two
hundred more, if you will, what is all this in refpect of
eternity? If, fays Solomon *, a man live many years, and
have rejoiced in them all, he muft remember the darkfomt
time, and the many days -, which when they come, the things
faffed Jhall be accufed of vanity. For all happinefs what-
ever, let it be never fo great, will appear to be but vanity,
as it really is, when compared with eternity. This is
what even the wicked themfelves confefs, in the book of
"Wifdom, where they fay f : So we alfo being born, forth-
with ccafed to be. Confider how fhort all the time of this
life will feem then to the wicked , they will imagine they
have fcarce lived one day , they will think they were hur*
ried away immediately from the womb to the grave.
Whence it follows, that all the pleafures of this world
will then feem to be only imaginary, and thofe things
which appeared to be pleafures, were not fo. The pro-
phet Ifaiah has given us an excellent defcription of this
in thefe words J : And as he that is hungry dreameth, and
eateth, but when he is awake, his foul is empty : and as he
that is thirjly dreameth, and drinketh, and after he is awake,
is yet faint with thirft, and his foul is empty : fo Jball be
the multitude of all the Gentiles that (ought agamft Mount
Sicn. Their profperity mall be fo (hort, that as foon as
ever they {hall open their eyes, and this little time (hall
pafs away, they mail find that all their joys were nothing
but mere dreams. For what other name will you give
to
*Eccl.c, xi. v.8. -fSap.c. v. v, 13. J Ifaiah, c. xxix. v. 8,
Part III. Ch . 5. Love of the World. 3 57
to the glory of as many princes and emperors as have
ever lived in the world ? Where, fays the prophet *, are
the princes of the nations, and they that rule over the beafls
that are upon the earth ? that take their pa/time with the
birds of the air ? Where are thole who have piled up
mountains of filver and gold, in which they place their
.confidence ? where are all thofe, who have taken fo much
pains in making rich veiTels of gold and filver, that its
almoft impoffible to reckon up all their different defigns
and inventions ? what is become now of all thefe per-
fons ? where is it that they live ? they are now turned out
of their palaces, they are thrown down into hell, and
others have taken their places : what is become of the
wife man ? what is become of the fcholar ? what is be-
come of him that ufed to fearch into the fecrets of na-
ture ? what is become of all Solomon's glory ? where is
now the mighty Alexander, and the glorious Afluerus ?
where are all the famous Roman Casfars ? where all the
-other princes and kings of the earth ! what have they got
by their vain -glory ? by the power they had in this world ?
by the great number of attendants ? by their falfe riches ?
by their mighty armies ? by thofe crowds of buffoons,
of fawning parafites and flatterers, which were perpe-
tually about them ? all this has been nothing but, a mere
fhadow, a mere dream, a fleeting happinefs of but a
moment's continuance, confider then how more the hap-
pinefs of this worjd is.
SECT. H.
Of the great miferies, worldly delights are mixf with.
i. This happinefs, befides its being fo mort, has ano-
t;her evil, which is, that it is always attended by a thou-
fand miferies, not to be avoided in this life ; or to fpeak
plainer in this vale of tears, in this place of banifliment,
in this tempeftuous fea. For the miferies which man
perpetually lies open too, are in truth many more than
the days, nay than even the hours of his life : becaufe
C very-day ufliers in frefh cares an-d folicitudes, and he is
Y y every
f Bar. c, iii. v. 16, i;.
35 8 The Sinners Guide. Book I.
every hour threatened with new mifcries, which no
tongue can be able to exprefs. Who can reckon up
all the infirmities of our bodies, all the pafllons of our
fouls, all the afflictions caufed by our very friends, with
all the other difafters of our lives ? one goes to law with
you for your eftate *, another endeavours to take away
your life ; a third robs you of your reputation and ho^
nour : fome men purfue with hatred, fome with envy,
fome with fraud, fome with defigns of revenge, fome
with calumnies, fome with arms, and others, in fine,
wound you mortally with their tongues, more dangerous
and more hurtful far than even arms are. Befides all
thefe miferies, there is an infinity of others, for which
we have no names, becaufe they are unexpected acci-
dents. One man has an eye thruft out, another has an
arm cut off, another falls down out of a window, another
off his horfe j another is drowned in a river, another lofes
his eftate, another is ruined by being bound for friends,
If you would know more of thefe miferies, a(k the
worldly man, to give you a true account of the pleafures
and difpleafures, he has had in his way of living. If they
were both put into equal fcales, you will fee now much
the one would outweigh the other, and how, for one
jnoment of pleafure, there are an hundred hours of trou-
ble and difcontent. If therefore man's whole life is fa
fhort, and fo great a part of it filled with fuch miferies
what room can there be for true happinefs ?
2. But, as for thefe miferies which I have here reck-
oned up, they are fuch as happen to the good, as well as
to the bad , for fince they are all aboard the fame vefTel,
and failing in the fame fea, they muft needs be expofed
to the lame ftorms. There are other miferies, which are
more fenfible than thefe, and particularly belonging to
the wicked, as being the effects of their fins. The
knowledge of thefe will be much more to our purpofe,
inafmuch as it makes the lives of fuch men as tire ex-*
pofed to them more abominable. The wicked them-
felves inform us of the greatnefs of them in the book of
Wfdom, faying, We weaned ourfehes in the 'way of ini-
ytity and tftftt&Wb <wd walked through bard ways, but
tbc
Part III. Ch. J. Love of the World 359
the way of the Lord we have not known *. So that, as the
good \have a paradife, even in this life, and hope for
another in the next, and go from one fabbath to another,
that is, from one joy to another; fo on the contrary, the
wicked have a hell iri this lite, and exped another in the
next, becaufe they go from the hell of a bad conicience,
to that of everlafting torments.
3. Thefe calamities happen to the wicked feveral ways.
GOD fends them to fome, for he, as being a juft judge, will
not permit the evil of the crime to pals over, without
the due punifhment, which though it be generally
referved for the next life, yet often begins in this. For
it is certain, that GOD'S providence, as it is over the
world in general, fo is it over each perfon in particular.
And therefore we fee, that when there are more than
ordinary fins committed in the world, they are followed
by more than ordinary punifliments, as famine, wars,
plagues, herefies, and fuch other calamities ? it fre-
quently happens too, that GOD punimes man according
to his fins which he is guilty of. For this reafon he faid
to Cain , If thou do well, jhali thou not receive ? but if ;'//>
Jhall not fin forthwith be prefent at the door t, That is, the
punifhment which your fins deferves; and in Deutero-
nomy, Mofes told the people of Ifrael, Thoufoah know)
that the Lord thy God, he is a jtrong and faithful God,
keeping his covenant, and mercy to them that love him, and
to them that keep his commandments, unto a thoufand genera-
tions : and repaying forthwith them that hate him, fo as to
deftroy them without further delay, immediately rendering to
them what they deferve J. Confider how many times in
this place he repeats the word immediately , by which
we may underftand, that befides the punifhment due to
the wicked in the next life, they are often punifhed in
this, fince the fcripturein this place fo often repeats, that
they (hall be punifhed immediately. This is the caufe of
thofe many calamities and torments they endure, ftill
rov/ling in a perpetual wheel of difquiets, fatigues, ne*
ceflities and hardfhips : now fuppofmg that they are fert-
fible of them, yet they do not know from whence they
Y^ 2* Come
? Sap.c.v, v./. f Gen, c. iv. v.?. J Deut. evii. ,9,10.
360 . , 'The Sinners Guide. Book 1.
come. So that they look upon them rather as the ne-
ceflary conditions of nature, than as punifhments inflicted
on them for their crimes. For as they do not reckon the
common benefits as the effects of GOD'S mercy, and
therefore do not thank him for them, fo neither do they
account the calamities he fends them, as the ftroaks of
his anger, nor are they any thing the better for them.
4. Other miferies befal them which come from GOD'S
vicegerents the minifters of his juftice, who often meet
with the wicked, and punifh them with imprifonments,
banifhments, fines, infamies, forfeiture of eftates, and
other kinds of torments, which make the pleafure of
their fins prove bitter, and dearly bought, even in this
fife.
5. Other pains and rniferies are brought upon therrr
by their inordinate appetites and paflions of their hearts ;
for what can be expected from an immoderate affection,
from a vain fear, from a doubtful hope, from an irre-
gular defire, from a folicitous forrow, but a thoufand
cares and perplexities, which deprive them of the peace
and liberty of heart, which make their whole life uneafy^
which excite them to fin, which hinder them from pray-
ing, which difturb their reft in the night, and which
make them melancholy and unhappy all the days of their
life. Man himfelf, that is, the irregularity of his paffionSj
is the caufe of alJ thefe miferies. You may judge by
this what he has to hope for from any thing elfe, who
has fuch a harvefl of his own as this is, and with whom
he can be at peace, who is fo hotly at war with himfelf?
SECT. III.
Of the great fnares and dangers of the world.
If there was none but pains and torments of the body
in the world, there would not be fo much reafon to fear ;
but alas ! there are dangers of the foul much more to
be apprehended, and ought to touch us more to the
quick. Thefe dangers are fo great, that the royal pro-
phet fays : God jhall rain fnares upon finners f . What a
vaft
P/a!mx. v. , . .
. Ch. $. Love of the World. 361
vaft number of fnares muft he fee in the world, to com-
pare them to drops of rain ? he fays exprefly upon fin-
ners, becaufe being fo little watchful over their hearts,
and their thoughts fo unconcerned about avoiding
the occafions of fin, and thinking fo little of providing
themfelves with fpiritual remedies, and what is worfe than
all this, walking continually in the midft of the flames of
the world, how can they chufe but walk among infinite
dangers ? it is upon the account of thefe many dangers
the prophet faid, That God foall rain fnares uponfmners*
Snares in youth, and fnares in old age ; fnares in riches,
and fnares in poverty ; fnares in honour, and fnares in
diflionour; fnares in company* and fnares when a man
is alone-, fnares in adverfity, and fnares in profperity;
in fine, every one of a man's fenfes, as the eyes, the
tars, the tongue, arid the reft, lay fnares in the way*
There are fo many, in fhort, of thefe fnares, that the
prophet cries out aloud, faying, Snares upon you inha-
bitants of the earth *. Would GOD but open our eyes a
little, as he did St. Antony's, we mould fee all the world
full of fnares entangled one in ariother, and mould cry
out with him ; O who mall be able to avoid them all !
this is the deftrucEtiori of fo many fouls as perim every
day, and therefore St. Bernard fays with tears, that there
is fcarce one (hip in ten caft away in the fea of Mar-
feilles , whilft on the contrary, there is fcarce one foul
in ten, that is not loft in the fea of this world. Who
will not endeavour to avoid fo many fnares ? who can,
without trembling, go barefoot amongft fo many fer-
f>ent: ? who will run unarmed among!! fo many mortal
difeafes. Who will not endeavour to get out of this
Egypt -j- ? who will not fly from this Babylon J ? who
will not endeavour to be delivered from thefe flames of
Sodom and Gomorrah , and to fave himfelf in the
mountain of a good life ? fince this world is full of fo
many fnares and precipices-, and burns in the flames of fo
many vices, who will think himfelf fecure ? Can a man
fays the Wife man, hide fire in his bofom^ and his garments
not
* Jerem. c. xlviii, v. 43. f Exod. c. xii, J Jerem. c. li.
Gen. c, xxix.
362 The Sinners Guide. Book I.
toot burn ? or can he walk upon hot coals, and his feet not
be burnt*? He that toucheth pitch^ fays Ecclefiafticus,
Jhall be defiled with it ; and he that hath fellow/hip with the
proud, Jhall put on pride -j%
SECT. IV.
Of the blindnefs and darknefs of the world.
To this infinite number of fnares and dangers, add
another evil, which makes them greater , and is the blind*
fiefs and darknefs of worldly men, excellently reprefented
to us by the Egyptian darknefs J, which was fo thick,
that they could feel it with their hands ; and, during the
three days it continued, no-body ftirred out of the
place he was in, nor could fee his neighbour, though he
flood juft by him. Such as this, and much more if pof-
iible, is the darknefs" that covers the world. For what
greater blindnefs, than for men to believe, and yet live
as they do ? to make fuch account of their fellow-crea-
tures, and to take fo little notice of GOD ? to be fo care-
ful of obferving the laws of the world, and fo negligent
in keeping of GOD'S commandments ? to take fo much
pains about the body, which is at the beft, but a brute
beaft, and to be fo little concerned for the foul, which is
no lefs than the image of the Divine Majefty ? to lay
up fo much {tore for this life, which will perhaps, be at
an end to-morrow, and to provide nothing for the next,
which muft laft for all eternity ? to be fo folicitous about
raifing a fortune upon earth, and not to move fo much
as one ftep, for the acquiring of heavenly good : what
greater blindnefs than to live fo negligently, as if life
were never to end, when we know we are to die, and that
moment to decide what mail be for ever ? for, what is
it fmners, who are to die to-morrow, do lefs than if
they were never to die at all ? what greater blindnefs than
to lofe the inheritance of heaven, for the fatisfying of a
hungry appetite ? to be fo careful about an eftate, and
to have fo little regard for confcience ? to defire that
all things mould be good, except only a man's own
life ?
* Prov. c. vi. v, 2 7, 2 8., f Ecd, c, xiii. r, I , J Exgd. e, x,
Part III. Ch. 5. Love of tie World. 363
life ? you will find the world fo full of fuch blindnefies,
that you will believe almoft all mankind is enchanted and
bewitched, fo as not to fee, though they have eyes ; nor
hear though they have ears ; and though they are as
fharp-fighted as eagles, to difcover the things of the earth,
yet they are as blind as beetles to thofe of heaven ? thus
it happened with St. Paul, when he went to perfecute
the church: for as foon as ever he was. thrown down
upon the ground, he could fee nothing at all, though
ke had his eyes open. This is what happens to all thofe
unhappy wretches, who having their eyes wide open to
the things of the world, yet keep them fhut to all that
is of GOD.
S E C T V.
Qf the multitude of fins that are in tbe world.
Since therefore there are fo many fnares in the
world, and fo much darknefs, what can a man expect
here, but to be continually {tumbling and falling ? of all
the miferies in the world this is the greateit, and that
which ought to give us a moft averfion to it. This was
the only argument St. Cyprian * made ufe of, to per-
fuade his friend to a contempt of the world. He fup-
pofes to this end that they were both of them on the
top of a very high mountain, from whence he had a
profped of all the world ; pointed out to his friend, as
it were with his finger s all the feas and all the countries,
all the markets and all the courts of judicature, full of
thofe feveral fins and injuftices which are to be found in
all parts ; that fo beholding, as it were with his eyes, fo
many and fo great evils, as there are in the world, he
might underftand what a horror and dread he ought to
have of it, and how much he was obliged to Almighty
GOD, for having withdrawn him from them all. Do
you in imitation of this proceeding, get up to the top
of this fame mountain, caft your eyes a little upon all the
. market-places, all the palaces, all the courts, and all the
mops in the world, you will there fee fo many forts of
ns, fo much corruption, fo many diffractions, fo many-
cheats.
* L, 2. Ep. 2. ad Donat,
364 The Sinners Guide. Book I f
cheats, fo many perjuries, fo many robberies, fo much
envy, fo much flattery, fo much vanity, and above alj
fuch an entire forgetfulnefs of GOD, and fo great a ne-
glect of a man's own falvation, that you cannot but be
amazed at fo much diforder. You will fee the greater
part of men living like brute beafts, following the bent
and impulfe of their own pafllons, without having any
more regard to the laws, either of juftice or of reafon,
than heathens, who have no knowledge at all of GOD,
and who think man has nothing elfe to do, but to live
and die. You will fee the innocent opprefled, the guilty
acquitted, the virtuous condemned, and finners honoured
and promoted. You will fee the poor and humble
trampled upon, whilft favour and intereft get the better
in all things of virtue. You will fee juftice fold, truth
flighted, fhame loft, arts ruined, offices abufed, and all
ibrts of employs for the -moft part corrupted. You will
fee many knaves that deferve to be feverely punifhed,
for their villanies become rich, honoured and courted by
every body , and all this by their thefts, their cheats,
and a thoufand other unlawful means. You will fee
thefe and many others who have fcarce any more than
the fhape of man, filling the greateft places, and pre-
ferred to the moft honourable employs. You will fee,
in fine, that men love and adore their money more than
they do GOD -, whilft all laws, both divine and human,
are corrupted by avarice, and aim oft all the world over,
there is nothing of juftice to be feen, but the mere name
and fhadow of it. When you have feen all thefe things,
you will underftand how much reafon the prophet had for
laying : Ibe Lord bath looked down from heaven upon the
children of men, to fee if there be any that underjland find
feek God. 'They are all gone afide, they are become unprofi-
table together : there is none that doth good, no, not one *.
Nor does GOD complain any lefs by his Prophet Ofea,
when he fays ; 'There is no truth, and there is no mercy, and
there is no knowledge of God in the land. But on the contrary,,
curfing and lying, and killing, and theft, and adultery, have
ever -flowed, and blood hath touched blood -f-.
u. In
* Pfalmxiii, v. 2, 3. t Ofea,c. iv. v. i, 2.
fart III. Ch. 5. Love of tie World. 3 6$
8. In fine, that you may the better fee what the world
is, caft your eyes upon the head that governs it; and by
this means you will perceive the condition of the thing
fo governed. For, if it be true, as Jefus Chrift faid,
that the devil is the prince of this world, that is, of
wicked men, what muft we expect from a body, that
has fuch a head, and from a commonwealth that has fuch
a ruler ? this alone is enough to let you underftand, that
the world itfelf muft be like thofe who are lovers of it*
What kind of a place then muft it be, but a den of
thieves ; an army of cut-throat?, a ftye full of fvvine, a
lake full of ferpents arid bafilifks ? now, if the world be
fuch a thing as this, why, fays a philofopher, (hall not I
leave fuch a filthy place, fo full of treacheries, deceits,
and fins, that there is fcarce any room left for honefty,
piety, -or juftice ? a place where all kinds of vices reign,
where one brother takes up arms againft another, where
a fon wifhes for the death of his father, a hufband for
the death of his wife, and the wife for that of her huf-
band. Where there are fo few perfons that do not either
fteal or cheat ; fince great men, as well as little ones,
have their ways of robbing and cozening, though under
fpecious pretences ? where in fhort there are fo many
fires of lu ft, of impurity, of anger, ambition, and many
Other vices, continually burning ? who will not defire to
fly from fuch a world ? it was, without doubt, the defire
of the prophet who cried out: Who will give me in the
uuildernefs a lodging place of wayfaring men, and 1 will leave
my people, and depart from them ? becaufe they are all adul-
terers^ an affembly of tranfgreffors *. All that has been
faid of this matter hitherto, belongs to the wicked in
general ; though nobody can deny but there are feveral
good men in the world, of all ftates and conditions, and
it is for their fakes that GOD bears with the reft.
9. When you have weighed all thefe things, confider
how reafonable it is, to abhor and deteft fo great an evil;
in which had GOD opened your eyes, you might have
feen more devils and more fins, than there are atoms in
the rays of the fun j and with this confide ration, nourifh
Z z and
* Jerem. c. ix. v. 2.
366 , jfZtf Sinners Guide. .^~. Book I.
and encreafe in your fouls, the defire of leaving this
world, in fpirit at leaft; fighing with the royal pro-
phet, and faying with him : Who will give me wings like
a dove, and Iwillfy and be at reft-f ?
SECT. VI.
How deceitful the bappinefs of the world is.
10. Thefe and many more like them are the difap-
pointments and croffes that attend the wretched felicities
of this world, by which you may perceive, how much
more gall there is than honey, and how much more
wormwood than fugar. I forbear to take notice of fe-
veral other miferies. This happinefs and delight, befide*
being fo fliort and miferable, is alfo filthy, becaufe il
makes men carnal and impure : it is brutifh, inafmuch
as it makes men brutilh ; it is foolifh, becaufe it makes
men fools, and very often deprives them of their fenfe
and reafon -, it is inconftant, becaufe it never continues
in the fame ftate : it is, in fine, treacherous and falfe,
becaufe when we feem to want it moll, it leaves us and
vanifhes into air. But I will not omit fpeaking of one
evil that attends it, which perhaps is worfe than all the
reft, viz. its being fraudulent and deceitful, for it appears
to be what it is not, and promifes what it has not to
give , fo that by this means it draws moft men after it
to their eternal ruin. For as there is true and falfe gold,
as there are true and counterfeit jewels, which look as
if they were of value and are not ; fo there are true and
falfe goods ; a true happinefs and a falfe one, which has
nothing at all of happinefs but the bare appearance.
Such is the happinefs of this world, which deceives and
cheats us with its outfide glofs and colour. For as ac-
cording to Ariftotle, it often happens, that lies, not-
withftanding their falfhood, have a greater appearance of
truth, than even truth itfelf , fo it is worth our obfe'rv-
ing, that there are fome evils, which though they are
real evils, look more like good than even fome things
that are really good. Such is the happinefs of the world,
and
f Pfdm liv. v. 7.
Part HI. Ch. 5. Love of the World. 367
sand therefore ignorant perfons are eafily deluded by it,
as birds are decoyed, and as fifties caught with a bait.
It is the nature of worldly things to prefent themfelves
to us under a pleafant appearance, and with a flattering
and deceitful look, which promifes a great deal of joy
and fatisfaction -, but as foon as experience has undeceived
us, we perceive a hook was hid under the bait, and fee
clearly, that all is not gold that glitters. This you will
find by experience, happens in all worldly things. Do
but confider the pleafures of a new married couple, you
will fee their happinefs generally lad but a few days, and
then follow difcontents, troubles, and cares. They foon
find afflictions from children, difeafes, abfence, jealoufy,
difcord, mifcarriages, misfortunes, grief, and, in fine,
from death itfelf, which is inevitable, and fometimes
furprifes them early, and changes their wedding-joys not
yet compleated, into the tears of widow-hood. What
greater deceit and hypocrify than this ? how contentedly
does a young woman go to the marriage-bed, becaufe
her eyes are only open to that which appears outward :
but alas ! how much more reafon would fhe have to cry
than laugh, if fhe did but fee the train of miferies that
follow her ? Rebecca defired to have children, but when
Ihe found herfelf big, and perceived the contention that
was between the two infants in her womb, fhe faid, If
it were to be fo with me, what need was there to conceive * ?
O how many have been thus deceived, when having ob-
tained what they wifhed for, they find it to be quite
another thing than what they expected.
1 1. What fliall I fay of employments, of honours, pre-
ferments and dignities ? how delightful they appear at
firft fight, yet when the falfe luftre is worn off, what
trains of palTions and folicitudes, what envy, what hard-
fhips then difcover themfelves ? what mall I fay again of
thofe, who are engaged in unlawful love ? how pleafant
do they find the entrance into this dark labyrinth, at the
beginning ? but when once they have got in, what hard-
fhips are they to undergo ? how many unhappy nights
tnuft they endure ? how many dangers muft they expofc
Zz 2 thernr-
* Gen. c, xxv. v. 22.
368 *tbe Sinners Guide. Book I.
themfelves to ? becaufe the fruit of this forbidden tree is
guarded by the fury of a venomous dragon ;, that is, by
the cruel iword, either of a parent, or of a jealous hui-
band, in which action a man often lofes his life, his ho-
nour, his eilate, and his ibul, all in a moment. Yoq.
may in like manner take a view of the lives of covetous
and cf worldly men, of thofe who aim at glory, either by
their arms or by favour ; and you will find, in all thefe,
the tragical effects of fortunate and pleafant beginnings,
which have been followed by unhappy ends. For the
nature of this cup of Babylon *, is to be gilt without,
but to be full of poifcn within.
12. What then is all the glory of the world, but 3
fyren's fong which lulls us afleep j a fweet poifon, that
carries "death along with it, a viper finely party-coloured
without, and full of venom within ? if it delights, it is
only to deceive us ; if it raifes up, it is to caft us down
again , if it diverts us, it is to make us melancholy. It
expects an unreafonable intereft for whatever it bellows.
If you have a child born, and it mould happen to die,
you would be ten times more troubled at its death, than
you were pleafed at its birth. Any lofs is always the oc-
cafion of much more grief than gain is of joy. Sicknefs
is much more afflicting than health is comforting ; an
affront difcontents a man more than honour pleafes, or '
charms him. For nature has been fo unequal in dif-
pofing of pains and pleafures, that thofe are more able
to torment us than thefe are to give us any eafe and
comfort. A thorough confideration of all this, will make
Us plainly fee, how falfe and deceitful this happinefs is,
SECT, VII.
The (ondufion sf all that has been f aid*
13. Here we may behold the true figure of the world,
which, notwithflanding its outward appearance, is no-^
thing lefs than what feems to be. Confider what its
happinefs is. It is fhort, miferable, dangerous, blind,
and deceitful. If fo, what can the world be but a ma-
gazine of labours, as a philofopher wifely terms it ; a
* Ajjtoc, q. xvii, v. 4. fcjiooj
Part II!. Ch. 5. Love cf the World. 369
fchool of vanities, a market of deceit, a labyrinth of er-
rors, a prifon of darknefs, a high-way full of robbers, a
muddy lake, and a fea, that is perpetually ftormy ? what
is this world, but a barren foil, a field full of ftones, a
wood full of thorns, a green meadow full of lhakes and
ferpents ; a garden that has flowers, but no fruit : a
river of tears, a fountain of cares, a fweet poifon, a ferious
comedy, and a pleafmg phrenfy. Are there any delights
in it, which are not falfe ; or any miferies which are not
real ? its eafe is full of trouble , its fecurity has no
grounds to build upon ; its fear is without reafon ; its
labours without any advantage , its tears without any
effect ; its defigns without fuccefs - y its hopes vain ; its
joy counterfeit , and its grief true.
14. You fee how lively a reprefentation this world is
of hell , for if hell be nothing but a place of torments
and of fins, what is there in the world abounds with
more ? the Royal Prophet was of this opinion, when he
faid * : Day and night Jhall iniquity furround it upon its
iff alls : in the midft thereof are labour and injuftice. This
is the fruit the world produces, this the merchandife that
is fold in it, this the trade that is fettled in every corner
of it , to wit, labour and injuftice, which produce the
evils of pain, and the evils of guilt. If hell is nothing
but a place of torment and of guilt ; why do we not
call this world, in fome meafure at leaft, a hell, fmce we :
fee fo much of both in it ? St. Bernard looked upon it as
fuch, when he faid -f- : This world would appear to be
aimoft as miferable as hell, if it were not for the hopes
we have, whilfl we are in this life, of obtaining a better,
SECT VIII.
tfhat true felicity and content are to be found no where
but in God>
15. Having hitherto taken fo clear a view of the mi-
fery and deceit of worldly happinefs, our next bnfmefs
will be to confider, that the true happinefs and reft,
which the world cannot give us, is to be found in GOD,
"\Vere worldly men but thoroughly convinced of this,
v. ii. -fSerm. 4. de Afceus, they
370 The Sinners Guide. Book I.
they would not as they do now, take fo much pains in
the purfuit of worldly pleafures. In fhort, my defign
now is to prove the importance of this truth, not by the
authorities and teftirnonies of faith, but purely by the
force of reafon.
16. For the effe&ing of this you are to underftand,
that no creature whatever can enjoy a compleat and
Eerfect happinefs, till it obtains its laft end ; that is, the
ift perfection, which is proportioned to its being and
nature. For, as long as it is without this, k cannot but
be unquiet and difiatisfkd^ becaufe it is fenfible it wants
fomething that is neceffary for it. I put the queftion
now, what, man's laft end is, upon the poflefTion of which
all his felicity depends, which divines call liis formal
beatitude r that this isGao, is undeniable : who, as he is
his firft beginning, fo is he his laft end. Now, as it is
impoflible for a man to have two firft beginnings, it is
no lefs to have two laft ends ; becaufe this would be to
have two GOD'S. If therefore GOD alone is man's laft
end, and ultimate happinefs, and if it is impoflible for
him to have two laft ends, there is confequently the fame
impofiibility of his finding any happinefs, but in GOD,
For as the glove is made for the hand, and the fcabbard
for the fword, fo there is no putting them to any other
ufe , in like manner man's heart having been created for
GOD, cannot find any reft but in him. It is with hin\
alone that he is content and fatisfied, and without him
very poor and miferable. The reafon of it is, becaufe
the undcrfbnding and the will, which are the two nobleft
faculties, being the principal feat of blife, whilft they
are difturbed and uneafy, man cannot pofiibly enjoy
any peace and quiet. And it is a plain cafe, that thefe
two faculties cannot be at reft- but in the enjoyment of
GOD. For as St. Thomas fays -f, our underftanding
cannot know or understand fo much, as not to be capable
and dcfirous of knowing more, if there be more to be
known -, fo our will can never love or enjoy, fo many
goods as not to be capable . of more, if mOre be given
it. Therefore thefe two powers will never be fatisfied,
till they fhall find an univerfal object, in which all things
t St. Thorn, jj 2, Qu. 2, Ait. 8. are
Fart III. Ch. 5. Love of the World. 371
are contained , and which as foon a> ever it is knov/n and
loved, there remains no more truths to be known, nor
any more goods to be enjoyed. Hence it follows, that
no created being whatibever, though it were the pofTef-
fion of all the world, is able to fill and fatisfy man's
heart : there is none but GOD, for whom he was created,
can do this. Thus Plutarch writes of a private foldier,
who from one thing to another, came to be emperor,
and feeing himfelf raifed to this honour he had fo long
defired, and yet wanting the fati&facYion he expected, he
faid : I have lived in all itates and conditions, and have
found no fatisfaction in any of them : by which we may
perceive, it is impoffible for man to find any reft but in
GOD, as he has been created for none but GOD.
1 7. That you may underftand this the better, look
upon the needle of the compafs, and there you will fee
a lively figure of this neceflary doctrine. The nature
pf this needle is to point always to the North, when it
has been once touched by the Joadftone. GOD, who
created this ftone, gave it fuch a natural inclination to
turn always that way : and you may fee by experience,
what a violent motion it is in, and how refllefs till it
points exactly thither, and then it immediately flops and
remains fixt. It is not to be doubted, but that GOD has
created man with the fame natural inclination and ten-
dency toward him, as toward his pole, his center, and
his laft end , and therefore it is that, like the needle, he
is continually difturbed and unquiet, as long as he is
turned from GOD, though he (hould enjoy all the riches
in the world : but as foon as like the needle, he returns
to him, he ceafes from his violent motion, and enjoys
perfect and entire reft ; becaufe it is in GOD he is to find
his peace : whence we infer, that he alone is happy who
poflefTes GOD ; and that the nearer a man is to GOD, the
nearer he is to this happinefs. And therefore the juft,
though the world is unacquainted with their happinefs,
are the only happy men, becaufe, whilft they are in this
life, they draw as nigh as they can to Almighty GOD.
1 3. The reafon is, becaufe true felicity does not confift
in fenfible and corporal pleafures, as the Epicurean phi-
lofophers
372 The Sinners Guide* Book I*
lofophers would have it, and after them the Mahometans)
and laftly, the followers of both thefe feels -, that is,
wicked Chriftians who in words renounce the law of Ma*
hornet, but follow it in their action s, and in this world *
feek no other paradife than his. For, what is it the great
and rich men of the world fpend their time in, but in
hunting after all manner of pleafures and divertifcments *
and what is this but to make Epicure's pleafure our la(l
end, and to look for Mahomet's paradife in this world ?
O unhappy fcholars of fuch matters ! If you deleft the
names of thefe men, why do you not hate their life and
manners ? if you will enjoy Mahomet's paradife in this
life, you muft expect to lofe our Saviour's in the next.
Man's happinefs does not con fift either in the body, or 4
in the goods of it, as the Turks pretend , but in the
fpirit, and in fpiritual and invifible goods, as was the
opinion of the great philofophers of old, and it is what
Chriftians ftill hold, though after quite another manner.
The royal prophet fignified the fame to us by thefe
words ; All the glory of the kings daughter is within in golden
border s^ doathed round about with varieties-^: and where
(he enjoys fo much peace and comfort, as all the kings
of the earth never have had, or are ever like to have 5
unlefs we will fay, that they have more fatisfaction than the
friends of GOD, which many of them will deny, who very
chearfully quitted great kingdoms and riches, as foon as
they tailed of GOD. Pope Gregory the Great will alfo
deny it, who had fufficient experience of both ftates, and
was placed by force in St. Peter's chair, on which he
always fighed and wept for the poor cell he left in his
monaftry, as a flave in Barbary fighs after his country
and liberty.
SECT. IX.
Examples to prove all that has been faid.
19. But becaufe this miftake is fo great and fo univer-
fal, I will add one reafon more, as convincing as the
former, that the lovers of the world may difcover by it,
how impoflible it is to find that happinefs they look for
in the world. To this purpofe you are to prefuppofe,
f- Pfalmxliv. v. 14, 14.
Part III. Ch. 5. Love of the World. 373
that there is much more goes to the making of a thing
perfect, than to leave it imperfect; becaufe, for effect -
ing of the firft, it muft necefTarily have all thofe condi-
tions, which are abfolutely requifite for its perfection :
whilft, on the contrary, any one fingle imperfection,
makes the whole piece imperfect. It is allb to be pre-
fuppofed, that a man muft have all things according to
his own defirc, to make himfrlf compleady happy ; and
that any one thing contrary to his wifb, goes a great way
farther, towards making him m;ferable> than the enjoy-
ment of all the reft, towards making him happy. I nave
myfelf feen feveral perfons of very confiderable rank and
fortune, live the moft unhappy lives, of any men in the
world : becaufe the fatisfaction they had in what they
enjoyed, was nothing comparable to the torment of noc
being able to obtain what they defired. For, it is cer-
tain; that this latter, which is like a thorn ftuck into the
very heart, is more grievous and troublefome, than the
other is acceptable and pleafing : for it is the obtaining
of his defire, not the pofleflion of goods, that makes a
man happy. St. Auguftin in his treaf.ife of the cuftoms
of the church, explained this point very excellently in
thefe words *. " I do not think a man can be faid to be
happy, who does not enjoy what he loves, let it be never
fo mean and ordinary ; nor do I look upon that man any
happier, who does not love what he enjoys, though the
thing be never fo good and excellent. Nor is he in a
better condition, than either of the others, who does
not defire that which is worth his defiring : becaufe, he
that cannot get what he defires, is in a great deal of tor-
ment-, he that has what is not worth his defiring, is no-
torioully cheated , and he who does not defire that which
is worth his defiring, is a mere fool and a mad-man. From
whence we conclude, that our happinefs depends upon
the poffefling of no other good, but the Sovereign Good ;
without which there is no fuch thing as happinefs." So
that poiTeffion, love, and fovereign good, thefe three
things put together, make a man compleatly happy ;
A a a without
? St. DC Morib. Eccle, Cath. c. 3.
374 The Shiners Guide. Book I.
without which, no man can be fo, though he pofieffe*
never fo much.
23. Though I could bring many examples to make
this out, I will cite only that of Am'an, King Affuerus's
creature and favourite. This man being highly offended
that Mordocheus, one of the guards at the palace-gate,
did not pay him the refpecl he looked for, fent for all his
friends and his wife, and declared to them : 'The greatnefi
cf bis riches , and the multitude cf bis children^ and with how
great glory the king had advanced him above all his princes
and Jervants. And after -this he faid : Queen EJlher alfs
hath invited no ether to the banquet with the king, but me :
and with her 1 am alfo to dine to-morrow with the king.
And whereas I have all thefe things^ 1 think I have nothing*
fo long as I fee Mordochai the Jew Jit ting before the king's
gate-]-. Do but confider how this fmall affront was the
occafion of much more difcontent and trouble, than all
his riches and honours were of happinefs and fatisfaclion.
Confider likewife, how far man is from being happy, as
long as he is in this world, and how near he is, on the
contrary, to mifery, fince there are many goods required
to the obtaining of the firft ; whilft the want of any one,
is enough to make us fall into the latter. Now, if this
be true, who can avoid being unhappy in this world ? is
there any king, any emperor fo powerful, as to have all
things according to his own will, and never to meet with
any thing contrary to his inclinations ? let us put the
cafe, he mould never receive any contradiction from
men, who can fecure himfelf againft all the ftrokes of
nature, againft all the infirmities of the body, or all the
fears, or vain imaginations of the foul, which is fre-
quently fo apprehenfive, when there is no reaibn for it,
and difturbs herfelf without any caufe ? poor, unhappy,
miferable man, how can you think of finding any con-
tent in the ways of the world, when it is more than
what the greateft princes and monarchs have ever been
able to do ? if all goods whatever muft neceffarily con-
tribute to the acquiring of this one good, when mail
you', who are at fuch '& diflance from GOD, ever be fo
happy,
t Efler, c. v. v. 10, &c.
Part III. Ch. 5. Love of the World. 375
happy, as to Hand in need of nothing in the world ?
there's none but GOD, can give you this happinefs , and
if there be any man that does in fome manner enjoy it
in this life, know, it is only he, who loves and enjoys
Goo: becaufe, it is a condition of friendlhip, that all
things are in common amongft friends.
24. If thefe plain and evident realbns cannot convince
you, but that you are more eafily wrought upon by
experience -, addrefs yourfelf to Solomon, fo celebrated
for his wifdom, and defire him, fmce he has failed in
this fea, and was more fuccefsful than any other in dif-
covering all forts of worldly grandeurs and delights, to
give you an account of what he difcovered, and whether
he found any thing that could fatisfy him, and you mail
have no other anfwer from him but, Vanity of vanities *
vanity of vanities, and all is vanity *. Do not doubt to
give credit to fuch an experienced man as Solomon was,
who fpeaks to you, not upon bare fpeculauon, but upon
a certain knowledge. And do not think that you, or
any body elfe, is able to difcover more than he has done.
For, what prince in the world was ever wifer, richer,
better attended, more glorious, or more reverenced than
he ? who ever tried more different forts of paftimes and
pleafures, as hunting, and mufic, women* drefling, ride-
ing, and the like, than he ? and yet, after having tried
all, he made no other advantage of them but what you
have heard. Why will you make a frefh trial of what
fo many have tried before you ? do not fancy you can
find what Solomon could not, fmce you have no other
world to fearch in, nor any better means to find what
you feek, than he had : and fmce he could never fatisfy
his longings with fo plentiful a harveft, do not perfuade
yourfelf you (hall ever be able to do it with the bare
gleanings. Seeking of pleafure was the employ of all
his time, and it is very probable, as St. Jerome obferves,
in a letter of his to Euftochium, that this was the occa-
fion of his fall. And will you be fo mad as to caft your-
ielf headlong after him ? but, becaufe men rather believe
xperience than reafon, therefore GOD perhaps, permitted
A a a 2 this
*Ecclef. c. i. v, 2, &c. c. xii. v. 9.
376 The Sinners Guide. Book I.
this king to try all the goods and pleafures of this world,
that he might, after trying, give us a character of them 3
that Ib the mifery of one man might be an example to
' all the reft, and prevent their falling into the fame mif-
fortune.
25. Npw, if this be fo, I may, with a great deal of rea-
fon, cry out with the Prophet * : Oye Jons of men, how long
will you be dull of heart ? why do you love vanity, and Jeek
after lying ? He does well in giving it the name of vanity
and a lie : becauie, if there were nothing elfe in worldly
things, but vanity (which fignifies no more than to be
nothing) there were no great hurt in them ; but there
is fomething ftill much worfe than this, which is a lie,
and a falfe appearance, by which we are perfuaded to be-
lieve them fomething, when in effect they are juft no-
thing. For this realbn Solomon fays -j- : 'That favour is
deceitful, and beauty is vain. To be vain had been no
great matter, had it not been deceitful too : becaufe va-
nity, when once known, can do but little harm , the
greateil danger is in that which truly and really is vain,
though it does not appear to be fo. By this we may fee
how great a hypocrite the world is. For, as hypocrites
endeavour to hide the faults they have been guilty of, fo
the rich men of this world do all they can, to conceal the
miferies they continually groan under. Some, though
they are finners, would pafs for faints, and others for
happy men, though they are miferable. If you call this
into queftion, do but come a little nearer to one of thofe,
who feem outwardly to be fo happy , feel his pulfe a
little, and then put your hands upon his heart, and you
will fee what difference there is betwixt that which ap-
pears on the outride, and that which is hid within.
There are fome plants in the fields, which look very
pretty at a diftance, but when you come and touch them,
caft forth fuch an ungrateful fmell, that a man is forced
immediately to fling them away from him : thus, when
the hands touch, they correct the miftake of the eyes.
Such are moil of the rich and mighty men of the world ;
for, if you confider their great eftates, their noble houfes.,
thek
* Pfelm iv. v. 3, f Prov. c. xxxi. v. 30.
Part III. Ch. 5. Love of the World. 377
their retires, a man would take them to be the only
happy men upon earth. But if you go a little nearer,
and fearch into the recefles of their fouls, and into the
fecret corners of their houfes, you will find them not the
fame men they feem to be. So that feveral of thofe,
who at firft aimed at great eftates, when they confidered
them at a diftance, no foonef had a nearer view of them,
but they entirely refufed them, as many heathens (ac-
cording to feveral hiltories) have done. And in the
lives of the emperors, we read that there have not been
wanting fome, who, notwithflancling their being hea-
thens, have refufed to accept of the empire, though
they have been elected by the general confent of the
whole army, and this, becaufe they knew that this
flower, which feemed to be fo fine and beautiful, had
nothing but thorns and briars underneath it.
26. \Vhythen, O ye children of men, who are created
according to the likenefs of GOD, who are redeemed
with his blood, who are defigned to be the companions
of angels ? why do you love vanity, and feek after a lie ?
imagining with yourfelves, that you fhall receive any
comfort from thofe falfe goods which never were, nor
ever will be able to give you the lead fatisfa&ion imagi-
nable ? why have you left the table of angels for the
food of beads ? why have you refufed the delights and
fweet fmells of paradife, for the bitternefs and itink of
this world ? how is it pofTible, that fo many calamities
and miferies as you are daily fenfible of, mould not fuf-
fice to make you deny any farther allegiance to fo cruel
a tyrant as this is ? we feem herein to be like certain lewd
women, that give themfclves intirely up to fome de-
bauched fellow, who devours and fpends all they are
worth, and then beats and kicks them every day, and
yet they are fond of their (lavery, and dote on him that
makes it.
27. Wherefore from all that has been faid, I conclude,
that if there are fo many reafons, Ib many examples,
and fo many experiments, to prove, that the happinefs
and eafe we look for in the world, is to be found no
where but in Gop : why do we not feek for it in him ?
it
378 The Sinners Guide. Book I.
it is what St. Auguftin advifes in thefe words : " Corn-
pals the fea and earth, and go where you pleafe ; but
allure yourfelf, that wherefoever you go, you will be
miierable, if you do not go to GOD *."
CHAP. VI.
The ccnclufion of all that is contained in this firft Book.
i. TT T E may plainly gather from all that has been
W hitherto faid, that there's no kind of good
whatever, which is not included in virtue , which mews
it to be fo great and fo univerfal a good, that there is
nothing either in heaven or earth, to which we can better
compare it, than to GOD himfelf. For, as. GOD is fo
univerfal a good, that the perfections of all other goods
are found in him, fo are they in fome manner to be found
in virtue. We fee, that amongft created things, fome
are modeft, others beautiful, fome honourable, others
profitable , fome are agreeable, and others again have
Several perfections : now thofe of all are the perfecteft,
and the moft worthy of our love, which have the greateft
fhare of all thefe different perfections. If this be true,
what efteem, what love ought we to have for virtue, in
which none of all thefe perfections are wanting ? for,
if we confider modefry, what can be more modeft than
virtue, which is the very fource and fountain of all mo-
deity ? if we look for honour, what can deferve honour
and refpect, if virtue does not ? if we have an efteem
for beauty, what can be more beautiful than virtue is ?
Plato, fpeaking of its beauty, fays, that if we could but
fee it, it would draw the whole world after it. If we
have any concern for profit, what can we expect any
greater profit from, than from virtue, fince it is by it
that we are to acquire the chief good ? Length of days>
with the good of eternity, are in its right hand, and riches
and glory in its ~left^. If pleafure be all that you long
for, what greater pleafure than that of a good confci-
cnce,
* Conf. L, vi. e. 16. } Prov.c. iii. v. 16.
Part III. Ch. 5. Love of tie World. 379
ence, of charity, of peace, of the liberty which the
Children of GOD enjoy, and of all the confolations of
the Holy Ghoft, who never fails to keep company with
virtue ? if credit and reputation be the object of your
aim, The memory of the juft is with praifes-, and the name
of the wicked fo all rot-\, and vanifh away like fmoak.
If you feek for knowledge, what deeper knowledge than
knowing of GOD, and underflanding the befb means for
directing of your life to your laft end ? if we have a
mind to gain the love and affection of men, what can be
more lovely than virtue, or more conducible to this end ?
for, according to Cicero, as corporal beauty, which we
fo much admire, confifts in the exact fymmetry and due
proportion of the members and humours of the body :
lo from the exaflnefs and regularity of life, is formed
fuch a beauty, as is not only agreeable to GOD and his
angels, but even charms the wicked, and a man's greateft
enemies.
2. This is the good, which is fo abfolutely and com-
gleatly good, as not to have the lead mixture of evil in
it. It was with a great deal of reafon, that GOD fent
this fhort, but glorious embafly to the juft, which we
have mentioned in the very beginning of this book, and
with whic.h we are now going to conclude the fame : Say
to the juft man, that it is well . Tell him he was born
happily, and mall die happily : tell him he fhall b blefled
in his death, and in what is to come after it, as he has
been in his life : tell him he mail have fuccefs in all
things, in his pleafures, in his pains, in his labours, in
his reft, in his credit, and in his difgrace : And we know 9
that to them that love GOD, all things work together unto
good(\}. Tell him he has nothing to fear, for though
the whole world fliould he clifturbed and troubled, tho*
the elements fliould be in confufion, and though the hea-
vens themfelves mould fall in pieces (2): he may then
lift up his head, becaule the day of his redemption is
at hand. Tell him it is well, becaufe the greateft of
all goods, which is GOD himfelf, is prepared for him ;
and
f Prov, c. x. v. 7. J Ifaiah, c. iii. v. 10. (i) Rom.
c. viii. v. 28. (2) Luc, c. xxi. v. 2$.
380 We Sinners Guide. 'Book I.
and becaufe he is delivered from the company of the
devil, which is the greateft evil of all. Tell him that
it is well, becaufe his name is written in the book of
life-, becaufe GOD the father has adopted him for his
Son j becaufe GOD the Son has taken him for his bro-
ther, and the Holy Ghoft for his living temple. Tell
hirn it is well, becaufe the way he has taken, and the
party he has followed is advantageous to him in all re-
ipeft : advantageous to the body, and advantageous to
the foul , advantageous in confideration of GOD, advan-
tageous in confideration of men ; advantageous for this
life, and for the next; Becaufe all good things fa all be
leflowed upon thofe who fcek the kingdom of GOD (i). And
though perhaps his temporal affairs go not well with
him, yet this will turn much more to his advantage, if
he does but take it patiently ; becaufe, to thofe that arc
patient, lofles prove gains , labours and fuffering are the
occafions of merit and combats, brings crowns and
trophies (2). As often as Laban lefiened Jacob's wages
with an intention to benefit himfelf thereby, and to pre-
judice his fon in law, his defign was thwarted , and
what he thought would advantage him and hurt the
Other, proved quite contrary.
3. Why then will you be fo cruel to yourfelf, and fo
much your own enemy, as to refufe to embrace that
thing which is every way fo advantageous to you ? can
you take any better advice, or follow any better part
than this ? Bleffed are the undefiled in the rtay who walk
in the way of the Lord. BleJJ'ed are they who fearch his
teftimomeS) that ft ek him with their whole heart (3).
4. If therefore, as the philofophers fay, good is the
object of our will, and if of confequence, the better a
thing is, the more it deferves our love ; who has cor-
rupted your will fo, as to make it neither relifli nor
enjoy, fo univerfal and fo great a good ? O how much
greater an efteem had King David of it, when he cried,
out, 'Thy law Lord in the midft of my heart (4). Not
in a corner, not on one fide, but in the very middle,
the
(i)Luc, c. xii. v. 31. (2) Gen. c, xxxi. (3) Pfalm cviii.
v. i, 2. (4) Pfalm xxxix. v. 9.
Part III. Ch. 5. Love of tie World. 381
the moft worthy and honourable place of all. As if he
had faid, this is my greateft treafure, this is the moft
important bufinefs I have, and the chief of all my con-
cerns. Worldly men proceed in a direct oppofition to
this, becaufe vanity has the firft place in their heart, and
the law of GOD the laft. But this holy man, notwith-
ftanding his being a king, and having much to preferve
and to iofe, trampled all under his feet, and placed no-
thing but the law of GOD in the midft of his heart ; as
knowing, that if he was but careful in the keeping of
this, all the reft was fecure enough.
5. What can hinder you now from making a refolution
to follow this example, and to embrace fo great a good ?
for, if you look upon the obligation, is there any greater,
than what we all of us owe to Almighty GOD, purely
upon account of what he is. All other obligations of
the world, do not fo much as dcferve to be fo called, if
compared with this. If you look for benefits, what
greater can there be, than thofe we have received from
him ; ilnce, befides his having created and redeemed us
with his own blood, every thing, either in us, or out of
us, as the body, foul, life, health, eftate, grace (if we
have it) every hour and moment of our lives, all the
good defigns and defires of our fouls j whatfoever, in fine,
has the name either of being or of good, proceed origi-
nally from him, who is the fountain of all beings, and of
all good ? if intereft be your aim, let all the angels, and
all mankind declare, whether we are capable of any
greater intereft, than that of receiving eternal glory, and
of being delivered from everlafting pains and torments :
for, this is the reward of virtue. If we pretend to the
enjoyment of prefent goods, what greater goods can we
pofTefs, than thofe twelve privileges above-mentioned,
which all good men enjoy in this life ; the leaft of which
is much more able to content and pleafe us, than all the
conditions and treafures of the world are ! what more
can we put into this ballance, than what is here promifed
us ! all the excufes worldly men are ufed to bring againft
us, are now quite baffled, and I fee no hole for them to
creep out at, unlefs they wilfully and obftinately ftop
B b b their
3 82 lie Sinners Guide. Book T.
their ears, and (hut their eyes, againft fo clear and ma-
nifeft a truth.
6. What then remains, but that having feen the per-
fection and beauty of virtue, you repeat thefe words of
the Wife Man, fpeaking of wifdom, virtue's fifter and
companion. Her have I loved, and have fought ber out
from my youth, and have de/ired to take her for my Jpou/e,
and I became a lover of her beauty. She glorified her nobility
by being ccnverfant with God ; yea, and the Lord of all things
hath Icved her. For it is Jhe that teachetb the knowledge of
God, and is the choojer of his works. And if riches be dejired
in life, what is richer than wijdom which maketb all things ?
and if fenfe work, who is a more artful worker than Jhe of
thofe things that are? and if a man lovejujtice, her labours
have great virtues: for Jhe teacheth temperance, and prudence^
andjujlice, and fortitude, which are fuch things as men can
have nothing more profitable in life. I propofed therefore t&
take her to me to live with me ; knowing that Jhe will com-
municate to me of her goodnefs, and will be a comfort in my
cares and grief *. Thefe are the words of the wife man.
What then remains, but to conclude this matter, as the
bit-fled martyr St. Cyprian concludes a moft elegant
epifde he writ to a friend of his, upon the contempt
of the world, as follows :
7. "There is, fays he-f-, but one quiet and fecure
tranquility, but one folid and perpetual fecurity; which
is when a man, being freed from the dorms of this world,
and laid up in the fecure haven of falvation ; lifts up his
eyes from earth to heaven, and being already admitted
into the company and favour of the Lord, is glad to fee
himfelf defpife and undervalue from his heart, whatever
the world has fuch an efteem for. A man in fuch a con-
dition, cannot defire any thing in this world, becaufe he
is already greater than the world itfelf.'* And a little
lower he goes on, faying : " There is no need of being
very rich, or having any honourable employs, for the ob-
taining of this happinefs. It is a pure gift of GOD, be-
ftowed upon tne devout foul ; for GOD is fo liberal and ,
free
* Epift. 1. 2. ep. i. ad Donat. -f- Epift. I. 2. ep. I. a4
donat.
Part III. Ch. 5. Love of tie World. 3 83
free, that, as the fun heats, as the day gives light, as the
fountain flows, and as the water falls down from a deep
place, fo this divine fpirit communicates himfelf freely
to all perfons, For this reafon, do you, who are already
lifted into this heavenly army, ufe all your endeavours to
be faithful in the obfervance of the difcipline of this
warfare, by ads of piety and devotion : let prayer and
holy reading be your continual companions : fometimes
do you fpeak to GOD, and at other times hearken to
what GOD has to fay to you. Let him inftruft you in
his commandments, let him have the difpofing and or-
dering of all the concerns of your life. Let no-body
look upon him as a poor man, whom GOD has once en-
riched. It is impofiible for the foul to fuffer hunger and
thirft, that has been filled with the bleflings and abun r
dance of heavenly things. Then the moft (lately build-
ings, crufted over with marble, and laid over with gold,
fhall be no more efteemed by you, than dirt and clay.
Then you will underftand that your chief bufinefs, is to
adorn and beautify yourfelf , and that this is much the
more magnificent and noble ftructure, wherein GOD re-
pofes, as in a living temple, and in which the Holy
Ghoft has taken up his habitation. Let us paint this
building over, but let it be with innocence , and let the
lights of the painting be no other, than thofe of juftice.
Time and age fhall never be able to deface thefe co-
lours ; and when the paint and gilding of material walls
fhall be quite worn off, thefe mail look as frefli and as
lively as ever they did. Artificial and mixed things are
all frail and perifhable, and they, in whofe pofieffion
they are, can never allure themfelves that they (hall
keep them long, becaufc it is no true pofTeflion j but
this remains with its colours always lively, with its re-
putation untainted, and with a fettled love and charity :
it cannot either decay or be blafted, though it may be
improved and made more beautiful at the refurre&ion."
Thus far St. Cyprian.
If any-body through the grace and infpiration of Gor>,
without which it is impofiible for man to do the leaft
good, is convinced and perfuaded by all the reafons and
B b b 2 arguments
The Introduction to the
arguments we have brought in this book, fo as to defire
to embrace virtue, the following book will inftruft him
in what is to be done for the obtaining of his defire.
The INTRODUCTION
To the Second Book of the SINNERS GUIDE ;
Which treats of the Doctrine of Virtue, with
necefTary Inftructions and Advice for making
a Man virtuous.
FOrafmuch as it is not fufficient to perfuade man to be
virtuous, unlefs we teach him how to be fo, therefore,
having in the foregoing book, urged fo many and fuch
weighty reafons, to excite our hearts to the love of vir-
tue, it will be requifite to come now to the ufe and
practice of it, by giving fuch inftructions as are necef-
fary to make a man truly virtuous. And, becaufe, ac-
cording to the faying of a wife man, the firft virtue is
to avoid all vice, after which a man may apply himfelf
to the practice of virtue; we will therefore divide this
book into two parts : in the firft of which we will fpeak
of the moft ufual, or common vices, and the reme-
dies againft them : and in the fecond, of the virtues.
But before we enter upon this point, we muft lay down
two principles, which muft be prefuppofed by him, that
is reiblved to follow this way.
S E C T I.
Of the firft thing to be prefuppofed by him that defires
to ferve God.
i . He that refolves to offer himfelf up to the fervice
pf GOD, and to change his life, muft in the firft place,
ind above all things, have a good opinion of the defign
Jie has in hand, and put that value upon it, as it deferve$.
I mean
Second feook of the Sinners Guide. 585
I mean, that he (hould look upon this as the moft im-
portant bufinefs, the greateft treafure he can have ; as
the beft and the moft prudent action he can undertake.
Nay, I would have him perfnade himfelf there is no other
treafure, no other bufinefs,- no other prudence in the
world, but this: this is the advice the prophet gives us;
when he fays * : Learn, O Ifracl, where prudence, where
ftrength, where underflanding is ; that you may, at the fame
time, know, where length of life is, and an abundance of all
things ; where the light of the eyes and peace is. GOD upon
the fame account, fays by the Prophet Jeremy f : Let
net the wife man glory in his wifdom, let not the Jlrong man
glory in his ftrength, let not the rich man glory in his riches :
but he that takes a pride in any thing, let it be in his know-
ing and under/landing me : For this is the fum of all goo d^ J.
And if there is any one amongft the children of men, of
a ccnfummate wifdom, if he hath not this wifdom too,
he fhall not be efteemed at all.
2. The holy fcripture, which fo ferioufly recommends,
and praifes this bufinefs to us, excites us to it, in a very
particular manner. This we are invited to by all crea-
tures, in heaven and earth ; by the voices and cries of
the church, by all kinds of laws, both divine and human ;
by the example of all the faints, who being enlightened
from heaven, defpifed the world, and pufaed on the de-
fign they had of embracing virtue, with fuch vigour
and love, that many fuffered themfelves to be torn in
pieces, to be broiled upon gridirons, and to undergo a
thoufand torments, rather than commit the leaft offence
againft GOD, and be out of his favour, though but for a
moment. It is this, in fine, that whatever has been
treated of in the foregoing book, invites and obliges us
to, becaufe there is nothing there, but what is in favour
of virtue, and what (hews us of how ineftimable a value
it is. Each of thefe things duly confidered, is fufficient
to convince us of the importance of this affair , and if
fo, what effedl muft all of them together, have upon
us ?
* Baruch. c. iii. v. 14. -j- Jerem. c. ix. v. 23, 24.
J Sap. c. ix. v. 6.
386 The Introduction to tie
us ? So that, he who rcfufes to follow virtue, may by
this, perceive how great, and how glorious a defign he
undertakes, and how reafonable it is, as we fhall (hew
hereafter, to give himfelf up entirely to it. Let this
therefore be the firft thing to be prefuppofed in this
affair.
SECT. II.
Of t6e fecond. thing to be prefuppofed by him, that defires to
ferve GOD.
i. The fecond thing to be prefuppofed is, that fmcc
it is a bufmefs of fuch worth and merit, you profecute
it with all the vigour imaginable, and with a refolution
and readinefs to bear up againtt all the contradictions and
difficulties you may probably meet with, in carrying on
of your defign. You are to look upon all thefe trou-
bles as little as nothing, in companion with fo glorious
an undertaking as that you have in hand, and to confi-
der, that it is the order of nature, that the acquifition of
any thing that is honourable, mould coft much labour.
For no fooner mail you refolve upon this bufmefs, but
hell itfelf will raife its power and forces againft you.
The flefh, which loves any thing that is delightful and
charming, and from its very birth, is bent upon all kinds
of evil, and has been fo ever fmce it was firit intoxicated
with the poifon of the old venomous ferpent, will con-
tinually, and with much importunity, prefs and invite
you to all its ufual delights and pleafures. Depraved
cuftom, which is as ftrong as nature itfelf, will imme-
diately oppofe this change, and will rcprefent it to you
as a thing very difficult. Becaufe, as the turning of a
river from its ordinary courfe and channel, is a laborious
work ; fo the turning of a man out of the way which
evil cuftom has for a long time led him in to make him
take another, is, in fome manner as hard and toilfome.
Befides, the world, that moft powerful and cruel monfter,
armed with the authority of all the bad examples that are
in it, will invite you with its pomps and vanities, tempt
you with evil practices of others, and frighten you with
the perfections and reproaches of the wicked : and, as
if
Second Book of tie Sinners Guide. 387
if all this were nothing, the devil, that cunning and
old deceiver, will fet upon you, and, according to his
cuftom, with all that are newly converted, make his
utmoft efforts upon you, for forfaking his party.
2. You are to prefuppofe and conclude, you (hall meet
with all thefe difficulties and contradictions, that fo,
when ever thay occur you may not be furprized, but
reflect upon the advice of the wife man, when he fays,
When thcu come ft to the ferule e of GOD, ft and in j lift ice
and in fear^ and prepare thy foul for temptation *. And
therefore you muft not imagine you are invited to en-
tertainments, to fports and paftimes; but that you are
called upon to take up the mield and fpear, and to arm
yourfelf for fight. For, notwithftanding the aiTurance
we have of powerful affiftance, it is not to be denied,
but that there is always a great deal of difficulty at the
beginning. He that refolves to ferve GOD, is to pre-
fuppofe, and to forefee all this, that fo nothing may feem
ftrange or undefiled to him ; and to be perfaaded, that
the jewel he fights for, is of fuch a value, as to deferve
much more than he can give for the purchafe of it.
And, leaft all thefe enemies mould difcourage, remember
you, there are many more for you than againft you : be-
caufe, though fin raifes up all thefe adverfaries, yet virtue
comes into your afliftance, with more powerful fuccours.
For, you have GOD'S grace againft corrupted nature;
GOD himfelf againft the devil ; good cuftom againft bad ;
many good fpirits againft many evil ones : you have the
examples and exhortations of the faints, againft the bad
examples and perfecutions of the wicked j and againft
the delights and pleafures of the world, you have the
confolations of the Holy Ghoft. It is plain therefore,
that each of thofe that are for you, is ftronger than his
adverfary. For, grace is certainly ftronger than nature ;
GOD than the devil ; the good angels more powerful than
the bad ; and fpiritual delights and pleafures, incompa-
rably more charming and more winning than fenfual
pleafures.
THE
*Eccl.c. ii. v. i.
THE
SINNERS GUIDE*
B O O K II. PARTI.
Which treats of Vices, and of the Remedies to be
applied againft them.
CHAP. I.
Of the frm resolution a good Chriftian is to make, never t6
commit any mortal fm.
j. /" | ^HESE two principles being prefuppofed, as
J. the main foundations of this fpiritual building,
the firft and chiefeft thing, which he, that is ferioufly
refolved to give himfelf up to GOD'S fervice, and to
the ftudy of virtue ought to do, is to fix in his foul,
a fincere refolution never to commit any mortal fin. For,
by this alone, we lofe the grace and friendihip of our
Lord, and with it, many other favours and benefits.
This is the chief bafis of a virtuous life; by this we are
to keep ourfelves in GOD'S favour, and to preferve his
friendihip, and the right we have to the kingdom of
heaven. In this confifts charity, and the fpiritual life of
the foul depends upon it. It is this makes men the
children of GOD, the temples of the Holy Ghofl, and
the living members of Jefus Chrift.-, and confequentty
as fuch, partakers of all the privileges of the church.
As long as the foul keeps this refolution, (he remains in
charity, and in the ftate of grace : but as foon as ever
file falls from it, fhe is immediately blotted out of the
book of life, and put down into that of perdition, and
banimed into the kingdom of darknefs.
2. This matter being duly confidered, it appears, that
as all things, whether natural or artificial, are compofed
of
Partt Ch. 1. 'Of Mortal Sin. 389
of fubftance and accidents, with this difference, that the
fubftance always remains, tho* the accidents be changed ;
as a houfe is faid to be ftill ftanding (when the carved
work and painting is quite defaced) though not fo per-
Feft as it was at firft : but when the houfe falls, all fails.
So the foul, as long as it Hands firmly to this refolution^
ftill retains the fubftance of virtue ; but when once this
fails, all the ftructure falls to the ground : the reafon of
it is, becaufe the whole being of a virtuous life confifts
in charity, that is, in loving GOD above all things. And
he loves .Goo after this manner, who hates mortal fin
above all things ; there being nothing but this that can
make a man lofe the love and fnendfliip of Goo. So
that, as there is nothing more injurious than adultery to
a marriage bed, there is nothing more prejudicial too,
and more deftruiflive of a virtuous life, than mortal fin ;
becaufe it deftroys charity, which maintains and nou-
rifhes this life.
3. This is the reafon why all the martyrs willingly en-
dured fuch dreadful torments : for this caufe they fuffered
themfelves to be burned, to be flead alive, to be racked,
to have their fiefh pulled off with pincers, and to be torn
in pieces, rather than commit a mortal fin ; which would
in a moment have deprived them of the friendmip and
grace of GOD. They knew, that if they had finned mor-
tally, they might have repented of /heir crime, and have
obtained pardon, as St. Peter did for denying our Sa-
viour : and yet, they rather chofe to undergo all the tor-
ments in the world, than to be never fo (hort a fpace out
of GOD'S favour.
4. We have three great examples of this fort, in three
noble women ; one of the Old Teftament, the mother of
feven fons, and two of the New, called Felicitas and
Symphorola; who had alfo each of them feven fons.
Thefe holy women, were all. of them prefent at the fuf-
ferings and martyrdoms, of their own children, and were
fo far from being frightened at the lamentable fight,
when they beheld them torn in pieces before their faces,
that on the contrary, they exhorted and encouraged them
to die bravely for the faith and fervice of GOD > and gave
Ccc up
390 The Sinners Guide. Book ll.
up their own lives with them, with a great deal of cou-
rage and refoiution for the fame Caufe.
5. St. Jerome, in his life of St. Paul, the firil hermit,
gives us an example (I am doubtful, whether not prefe-
rable to thefe) of a young man, whom after having tried
all other means, the tyrants ordered him to be laid upon
a foft bed, under a made of trees, in a very frefh and
pleafant garden , tying down his arms and his hands with
filken cords, that he might neither fly nor defend him-
felf : then they fent a lewd woman to him, richly drefs'd,
to ufe all the arts fhe could think of, to overcome his
refoiution and conftancy. What could the foldier of
Chrift do in this diftrefs ? what courfe could he take to
avoid fuch difgrace, when he was naked, and had his
hands and feet tied ? yet the power of heaven, and the
prefcnce of the Holy Ghoft did not forfake him : for he
was immediately infpired to deliver himfelf from his pre-
fent danger, by a ftratagem more ftrange and heroic,
than any we read of, either in the Greek or Roman hif-
torians. For, out of the great fear he had of GOD, and
out of the horror of fin, he bit out his tongue with his
teeth, the only part of him then at liberty, and fpit it
into the impudent woman's face : thus, by fo ftrange
and unheard of an action, terrifying and obliging her to
fly, and at the fame time cooling the natural heat of the
Mem, by the pain he put it to. This is enough to let us
fee, in Ihort, to what a degree all the faints have hated
and abhorred mortal fin. I could here give you the ex-
amples of fome perfons, who rolled themfelves naked
aroongft briars and thorns : and of others, who have flung
themfelves into the fnow, in the very depth of winter, to
quench the fire of luft, which the enemy had kindled in
them.
6. He therefore that defigns to walk in the fame path,
muft endeavour to fix this refoiution deep in his ibul j
efteeming the friendfhip of GOD, more than all the trea-
fures of the world ; and chufing, when occafion offers,
to part freely with things of fmall value, for thofe that
are of ineftimable worth. Let this be the very bafis of
his life j it is to this all his actions are to tend ; it is
what
Part I. Ch. i . Of Mortal Sin. 3 9 1
what he ought to beg earneftly of GOD in all his prayers ;
it is for this he is to frequent the facraments ; this is the
fruit he muft reap, by hearing of fermons and reading of
good books : it is the leflbn lie is to learn from the form
and beauty of the world, with all the creatures that are in
it. This is the chief benefit he is to make of the paffion
of our Saviour, and of all the reft of Almighty GOD'S fa-
vours and graces ; to wit, never to offend him, to whom
he is fo infinitely indebted: and it is this holy fear and
firm refolution, by which he is to meafure his progrefs ii\
virtue, looking upon himfelf to have been advanced fo
much the more or lefs, as he has been the more or lefs
obfervant of his refolution.
7. And, as a man that would drive a nail up to the
head, is not content to give it three or four ftrokes, but
continues hammering, till he has drove it in : fo, it i*
not enough to make this refolution any how, but a man
muft endeavour every day, to apply whatfoever he fhall
fee, hear, read, or meditate upon, to his farther advance
in the love of GOD, and in a deteftation of fin : becaufe
the greater progrefs he makes in this hatred, the more
forward he advances in that love, and confequently in all
forts of virtue.
8. He is, for his greater confirmation in this-defign, to-
be throughly convinced, that if all the ill accidents, andt
all' the pains that ever have been in the world, from its
creation to this very day, with all the torments that the
damned fuffer in hell, were put together into one fcale,
and mortal fin into another, this would without doubt,
weigh down all the torments, as being a much greater
evil, and by confequence, fuch a one, as deferves more
to be avoided, than all thefe pains and torments : though
the dreadful, blindnefs and darknefs of this Egypt makes
men imagine thefe things to be quite different from whac
they are in effecl:. But, after all, what wonder is it, that
neither the blind mould fee fo great an evil, nor the dead
be fenfible of fo deep a, wound-, fince it is.impoflible for
the blind to fee any thing, though never fo great, or for
the dead to feel any wound, though it be mortal
C c c z SECT,
Sinners Guide. Book II.
SECT. I.
9. The fubje<5t of this fecond book being the doctrine
of virtue, to which fin is directly oppofite , the firft part;
of it (hall be fpent in treating of the horror we ought to
have of it, and of fuch particular remedies, as may be ap^
plied to it; becaufe, if we can but once root thefe weeds
out of the foul, it will be no hard matter to fet the plants
of virtues in their places ; whereof we will treat in the
fecond part. We will fpeak here, not only of mortal
but of venial fins j not that thefe take away the life of
the foul, but becaufe they weaken and difpofe it for
death. And for this fame reafon we will here fpeak of
the feven capital or deadly fins ; which are the very heads
and iources of all the others : not that they always happen
to be mortal, but that they very often ace fo, when a
commandment of GOD, or of the church is broken, or
any thing done contrary to chanty.
10. In this doctrine, he that finds himfelf powerfully
tempted by any vice, may find remedies for all his dif-
tempers. Some of them it is true, are general, againft
all kinds of fins, fpoken of in the Memorial of a Chriftian
Life-, where I have given fifteen or fixteen remedies
againft fin. Others are particular, and applicable only
to particular fins : as to pride, covetoufnefs, anger, and
the like. Thefe are what we (hall treat of at prefent, by
applying to every peculiar vice its proper remedy, and
by furniftiing thofe perfons who are refolved to fight
againft fin, with fpiritual weapons.
11. But you muft here carefully obferve, that, for
fighting of this battle, we have more need of eyes to
fee what is done, than of hands to*fight or feet to run
away. The eyes are the chief weapons man can ufe in
this war ; which is carried on, not againft flem and blood,
but againft the evil angels, which are fpiritual creatures.
The reafon of this is, becaufe the very firft root of all fin,
is the error and deceit of the underftanding, which coun-
fels and directs the will. And therefore our adverfary's
chief endeavour is, to pervert the underftanding. For,
if this be perverted, the will, which is governed by it,
muft
Part I. Ch. 2, Remedies againft Pride.
inuft neccflarily go the fame way. For the better ef-
fecting of this, they colour evil over with the appearance
of good, and make vice pafs for virtue, and cover the
temptation fo cunningly, that it appears to be neceflity
and reafon, not a temptation. So that if, for example,
they have a mind to tempt us by ambition, avarice, anger,
or the defire of revenge, they endeavour to make us be-
lieve it is highly reafonable, to defire what we do, and
that, to do the contrary, would be to aft againft reafon.
Thus they make reafon ferve as a cloak to the tempta-
tion, that fo they may by this mean?, the better deceive,
even thofe who follow the dictates of reafon. It is ne-
cefiary therefore, upon this account, that a man fhould
have eyes to difcover the hook which lies under the bait,
and not to be deceived by the bare form and appearance
of good.
12. It is alfo requifite to have eyes here, to fee the
malice, the deformity, the danger, the loffes, and all the
other inconveniencies which the vice we are tempted to,
perpetually carries along with it, that fo we may keep
our appetite in, and be afraid to tafte that, which, if
once tailed, will infallibly be death to us. For this rea-
fon, the myfterious animals in Ezechiel *, which are the
figures of the faints, were full of eyes all over, though
their other members were but fingle ; to give us to un-
derftand, how neceflary thefe fpiritual eyes are to the
fervants of GOD, to fecure them againft the fnares of
vice. This is the chief remedy we mall make life of
upon this occafion; to which we will join all others
that may be 1 thought any ways neceflary j as will appear
hereafter.
CHAP. II.
Remedies againft Pride.
I, T TAVING promifed in this firft part, to treat of
J[~l vices, and their remedies, we will begin with
thefe feven which are called capital, becaijfe they are the
Ezeck. c. u. heads
394 tte Sinners Guide* Book II,
heads and fources of all the reft. For, if we can but.
pluck up thefe feven vices (whence all others proceed)
py the roots, the reft which fpring up from them, muft
of necefFity perifli, as all the branches of a tree die,
when the root from which they received the fap that
nourilhed them, is cut off. This was the occafion of
Caftan's taking fo much pains in. writing his eight books
^gainft thefe vices, (which has alfo been done by feveral
other very grave authors) becaufe he was throughly con-,
vinced, that if thefe enemies were defeated, none of the
reft would be able to make any refiftance.
2. The reafon of it, as St. Thomas writes, is *, be^
caufe all fins originally proceed from felf-love, for they
are all committed through a defire of fome particular
good this feli-loye makes us covet. From this love,
ipring thofe three branches, which St. John fpeaks of
in his canonical epiftle, to- wit, The concupifcence of the
flejh, and the comypifcence of the eyes, and the pride of ltfe-\.
Which to (peak plainer, are nothing elfe but the love of
pleafures, the^lpve- of riches, ajid the love of honour,
Becaufe, from the firft love proceed thefe three ; and all
others come from them. For, from the love of plea-
iure, arifes three qapital vices, luxury, gluttony, and
floth. Fron> the love of honour comes pride ; and co-
vetoufnefs from the love of riches. And as for the other
two, anger and envy^ they ferve every one of thefe un-
lawful loves. For, anger is caufed by meeting with any
obftru&ion in : the obtaining of what we defire; and
when another get that, which felf-love defired for itfelf,
then envy is, excited. Since therefore thefe are the three
univerial roots of all evils, from which thefe feven vices
proceed, it follows of courfe, that if we can but over-
come thefe fgYsn^ all the others muft be routed. We
ought, for this reafon, to employ all our ftrength in
fighting with thefe mighty giants, if we have a mind to
iubdue all thofe other enemies, which, have taken the
land of promife from us.
3. The firft and moft confiderable of them, is pride,
wJiich is an inordinate defire of excelling. It is the com-
mon
< * i, 2, 9, 77. Part 4. f i Joan. c. ii. v. 16.
Part I. Ch. 2. Remedies agamjl "Pride. 395
mon opinion of holy writers, that this vice is the mother
and queen of ail the reft; and for this reafon, holy
Tobias amongft many other good counfels which he
gave his Ion, advifed him particularly againft this vice,
faying, Never permit any pride to rule over your thoughts,
or over your dijcourfe ; for our perdition took its beginning
from it *. As often therefore as this peftilential vice (hall
tempt you, you may defend yourfelf againft it by the
following confiderations.
4. Firft of all confider the dreadful punimment Goo
inflicted on the bad angels, for their pride and infolencej
they were flung headlong out of heaven in a moment,
and caft in the bottomlefs pit of hell. Confider how this
vice darkened and obfcured him, who but juft before
fhone brighter, than all the ftars of heaven , and made
not only a devil, but even the worft of devils of him,
who before was not only an angel, but the prince of
angels. If the angels were treated no better than thus,
what will become of you who are but duft and afhes ?
for neither is GOD contrary to himfelf, nor is there with
him refpect of perfons. Pride is as odious to him in art
angel, as in a man ; and humility on the other fide as
acceptable. It was this gave occafion to St. Auguftin to
fay ; " That humility makes angels of men, and that
pride makes devils of angels f ." And St. Bernard for
the fame reafon fays, " That pride humbles a perfon
down from the higheft degree to the lowed. The angels
for being proud in heaven, were caft down into hell;
and men for being humble here upon earth, are railed
above the ftars of heaven J.
5. With this fevere punimment inflicted upon pride,
confider the example which the Son of GOD has given
you of an inconceivable humility, who has taken upon
him a nature fo much beneath his own, for the love of
you, and for the fame reafon, Becoming obedient to his
father unto death, nay, even to the death of the crofs .
Bafe and miferable man, let the example of your GOD
here teach you obedience ; learn from him O earth ! to
humble
* Job, c. iv. v. 24. t Tom. 12. ad Etras in fcmo.
J Septem. c. 2. Phil, c. ii. v. 8.
396 The Sinners Guide. Book II.
humble yourfelf ? learn from it O dufl 1- to look upon
yourfelf as nothing , learn O Chriftian from your Lord
and GOD, Who was meek aud humble of heart -\-. If you
think it below you to imitate the examples of other men,
do not think it below you to imitate that of GOD ; who
became man, as well to humble as to redeem us.
6. Call your eyes upon yourfelf and you will there
find motives enough of humility. Do but confider what
you were before you were'born-, what you are fince you
have been born ; and what you are like to be after your
death. Before your birth you were a filthy matter un-
worthy to be named , at prefent you are a dunghill co -
vered with fnow, and in a mort time will be meat for the
worms. What have you now, O man, to be proud of?
you whofe birth is fin ; whofe life is mifery -, and whofe
end is rottennefs and corruption. If the temporal riches
you poflefs are the fubjecl of your pride; flay but for a
moment, death will come and make us all equal. For as
we are all born equal, as to our natural condition, fo we
fhall all die equal, according to the common necefiity of
mankind, with this only difference, that they, who have
had the moft here, will have the largeft accounts to make
\ip after death. Whereupon St. Chryfoftom fpeaking to
the fame purpofe, fays, Confider ferioufly the graves of
the dead, and find if you can, the leaft marks of all
that fplendour and magnificence they lived in, or of the
riches and pleafures they enjoyed. Tell me now, what
is become of all their rich furniture and coftly cloaths ?
where are all their fports and paftimes ? what have they
done with all their fervants and attendants ? their fump-
tuous entertainments, their merriments, their jefts and
worldly mirth are now all over : do but go near any one
of their graves, and you will find nothing there now but
duft and afhes, with worms and rotten bones. This
therefore is the end the bodies are to come to, how ten-
derly and nicely foever they have been treated. And I
with there were no evil beyond, or greater than this j
there is fomething follows, that is much more to be ap-
prehended : it is the dreadful tribunal of the divine
juftice 5
f Matt, c, xi, v. 29.
Parti. Cn. 2. Remedies againft Pride. 397
Juftice; the fentence which will be pafs'd there j the
weeping and gnaming of teeth, the never-dying worm,
which bites and gnaws the conferences, and the fire
which fhall never be extinguifhed.
7. Confiderthe danger of vain-glory, pride's daughter,
of which St. Bernard fpeaking fays : " It flies lightly, it
enters lightly, but it wounds not lightly. *" For this
reafon, you ought, whenever men commend or refpecl:
you, to confider immediately whether you really have
thofe qualities they commend you for, or no. For if you
have not, you have no reafon at all to be proud ; but if
you mould perhaps have them, fay with the apoille : By
the grace of God 1 am^ what I am -f. So that you have
no reafon to be proud on that account, but on the con-
trary, to humble yourfelf and to praife Goo, to whom
you are indebted for all you have ; that by this means,
you may make yourfelf not unworthy of what he has
been pleafed to beftow on you , for it is certain, that
refpect which men pay you, and the reafon for their doing
fo comes from GOD : and therefore you rob GOD of as
much honour as you appropriate to yourfelf. Can any
fervant be more unfaithful than he that fteals his matter's
glory ? confider farther what a folly and madnefs it
is, to rate your worth and meritj according to the opinion
and efteem of men, who having the liberty of turning
the fcale which way they pleafe, of taking away in a fhort
time what they now give you, and of ftripping you of
the honour they at prefent afford you. If you build your
reputation upon what they fay of you to day, perhap?
you will be a great man, as mean to-morrow, and next
day nothing at all, juft as a company of inconftant and
changeable men fhall think fit to talk of you. Your bufi-
nefs therefore is, never to value yourfelf upon the com-
mendations others give you, but only upon what you
know of yourfelf. And though they mould cry you up
to the very fkies, hearken you at the fame time to what
your confcience fays to you ; and be perfuaded, that you
are better acquainted with yourfelf than other men are,
Who have only a diftant view of you, and can judge of
D d d ycu
* Serm. vi, in Pfalm, Qui habitat. -j- 1 Cor. c.XV. v. 10.
398 The Sinners GviJe. 'Book If.
you by nothing elfe but by what they hear. Take no
notice of what men fay or think of you, but commit
your honour and glory into GOD'S hands ; he is wife
enough to lay it up for you, and faithful enough to give
it you back again.
8. Confider alfo O ambitious man, what dangers the
defire you have of commanding others, expofes you to.
For, how mall you be able to command others, who have
not yet learned to obey ? what account fhall you be able
to give Almighty GOD of many others, when you are
fcarce able to anfwerfor yourfelf? confider what a hazard
you run, by adding to your own, thofe perfons fins who
are committed to your care , for this realbn the fcripture
fays, That a moft Jevere judgment jhall be for them that
bear rule. For to him that is little, mercy is granted ; but the
mighty Jhall be mightily tormented *. Beiides, who is able
to exprefs the cares and troubles thofe perfons live in,
who have many others to look after ? we have an excel-
lent example hereof in a certain king, who juft as he was
going to be crowned, took the crown in his hands before
they placed it on his head, and having looked ftedfaftly
on it for a while, cried out ; O crown, much more
.richer than happy ; if a man did but know thee tho-
roughly, he would never (loop to take thee up, though
he mould find thee'lying on the ground.
9. Confider once again, O proud man, that your pride
is acceptable to nobody. It is not acceptable to GOD,
becaufc he is your enemy, for, He rejijleth the froud> but
to the humble he giveth grace ~f. It cannot but be odious
to the humble, becaule every body fees what a horror
.they have of any thing that is proud and haughty; nor
will thofe that are themfelves as proud as you like it,
becaufe they hate you on the very fame account, that
you value yourfelf, and can endure none that is greater
than they are. And what is worft of all, you will never
be fatisfied with yourfelf in this world : if you do but
enter into yourfelf and reflect upon your own vanity and
folly, and you will have much lefs contentment in the"
next world, when you (hall be condemned in punimment
of your pride to eternal torments. GOD confirms this
VVifd. c. vi. v. 6, 7. i Pet. c. v. v. 5. by
Parti. Ch 2. Remedies againjl Pride- 399
by the mouth of St. Bernard, when he fays, " O man,
if you were but thoroughly acquainted with yourfelf, you
would be difagreable to yourielf, and thereupon agre-
able to me-, but for want of knowing yourfelf, you are
puft up with pride, and therefore it is that I hate you.'*
The time will come when you will neither pleafe your-
felf nor me , you will not pleafe me, becaufe of the
crimes you have committed, nor yourfelf, becaufe of the
torments you mall be condemned to for all eternity.
There is none but the devil that approves of your pride ;
it was this changed him into a moft hideous and deformed
fpirit, from a moft glorious and beautiful angel; and
therefore it is natural to him to be pleafed, when he ices
others like himfelf.
10. Another motive you may ufe for the humbling of
yourfelf, is, the confideration of the fmall fer vices you
have done GOD, fuch at lead as are fincere and true ; and
confequently the little favour you are to expect from him;
for there are many vices hid under the appearance of
virtue, and very often thofe actions which are good of
themfelves, are fpoiled by the pride we take in them ;
and what men imagine to be as bright as noon- day, fre-
quently proves to be dark as night before GOD. This
moft jutt judge-, makes another judgment of things than
we do-, and an humble finner is not fo odious to him,
as a proud juft man, though we cannot properly call
him juft, who is proud. But after all, let us put the
cafe that you have done fome good works ; do but call to
mind the ill actions you have been guilty o/, and you
will find they far out- weigh the other ; nay, perhaps you
will find the .good you have done, has been fo faulty and
imperfect -, that there will be much more reafon to afk
pardon, than to pretend to any reward for it. And there-
fore St. Auguftin faicl, " Woe to a virtuous life, if GOD
fhould lay afide his mercy when he examines into iff,*'
becaufe it is not at all improbable, that he may con-
demn it for thofe very things we thought would pleafe
him ; for the evil actions we commit, are entirely and
purely evil j but the good we do, are not always per-
D d d 2 fectly
"t'St. X, ix. Cor. c. 13.
400 %le Sinners Guide. feook It.
fedly and abfolutely good, being frequently mixt with
a great many imperfections. This duly confidered, will
make you acknowledge, it is far more reafonable to fear
than to value yourfelf upon your good works, Job, as
holy as he was, dreaded it, when he faid, / jear all my
works, knowing that thou didft not /pare the offender *
SECT I.
Of fame oiler more particular remedies againft Pride.
,n. But becaufe the knowledge of man's felf. is the
chief foundation of humility, fo that of pride is a
man's ignorance of himfelf , whofoever has a mind to
be truly humble, muft endeavour to acquire this know-
ledge, and by this means he will know how to humble
himfelf. For how can he chufe but to have a mean opi-
nion of himfelf, when looking into his own breaft with-
out partiality, by the light of truth, he finds himfelf
full of fins ; defiled all over with the dregs of carnal
pleafures , under a thoufand miftakes and errors ; feared
with a thoufand idle frights and fancies , intangled in a
thoufand perplexities ; prefied down by the weight of a
mortal body; fo forward to all kind of evil-, and fo
backward to any thing that is good ? fo that if you but
examine yourfelf with due care and attention, you will
be eafily convinced, that you have nothing at all in you
to be proud of.
12. But there are fome, who though looking into
themfelves, they are humbled , yet they grow proud by
looking upon others, finding themfelves upon comparifon
better than they. Thofe who are puffed up on this ac-
count, ought to confider, that if they are better than
others in fome things, there are many other things in
which did they perfectly underfland themfelves, they
would fee thofe others are better than they. Why there-
fore mould you have a good opinion of yourfelf, and
defpife your neighbour for being more abftemious or
more laborious than he is, when though you excel him
ift thefe virtues, he is perhaps more humble, more pru-
4ent,
* Job, c. ix. v. 28,
Part I. Ch. 2. Remedies again/I Pride. 40 1
dent, more patient, or more charitable than you ? fo
that it is your bufmefs to look, not fo much upon what
you have, as upon what you want ; and to take more
notice of thofe virtues you obferve in others, than of
thofe you fee in yourfelf : by this means you will pre-
ferve your humility, and excite and increafe in your foul
a defire of perfection. Whereas if you look only upon
what you have yourfelf, and what others want, you will
have a better opinion of yourfelf than of them, and will
grow tepid and idle in the ftudy of virtue. The reafon
is plain, becaufe you will imagine upon comparing your-
felf with others, that you are fomething, and fo you will
come by degrees, to be pleafed with the itate you find
yourfeif in, and will not care for going any farther.
13. If after any good actions you difcover any inclina-
tion to think well of yourfelf, and to take a pride in what
you have done ; your bufmefs then will be to watch more
carefully over yourfelf, for fear you mould fpoil and lofc
all the merit of it, by pride and vain-glory, the very bane
and peft of all that is good. You ought to be fo far from
attributing any good to your own merits, that you are on
the contrary to thank GOD for all ; and fupprefs your
pride with thofe words of St. Paul : What baft thou that
thou baft not received? and if thou haft received ; why doft thou
glory as if thou hadft not received it * ? You mould endea-
vour to conceal all thofe good works you do, which are
not of duty, but for your farther advance in perfection ;
unlefs the ftate you are in requires they mould be public :
you mould not fo much as let your left hand know what
your right hand does ; becaufe we are more apt to be
proud of the good works we do openly, than of others.
As foon as you perceive your heart but beginning to
fwell, you are immediately to make ufe of the remedy ;
that is, to call to mind your fins, but particularly one
or more of the moft heinous of them ; and thus like the
phyficians you will expel one poifon by another ; follow
the example of the peacock, look upon that which is
moft deformed in you, and you will foon remove the very
Occafions of your vanity.
\4 The
* Cqr. c. iv. v. 7.
402 The Sinners Guide. Book II,
14. The greater you are, the more humble you ought
to be , for it is no great matter to be humble, if you are
a mean perfon, but if you are a perfon of honour and
quality, and yet thus difpofed, you will acquire a very
excellent and great virtue ; becaufe humility, in the
midft of honour, is an honour to honour itfelf, and one
dignity added to another : but if you have no humi-
lity, your honour and dignity will fall to the ground.
15. If you defire to acquire the virtue of hiimility,
be content to meet with humiliations-, for you will never
be humble, if you cannot endure to be humbled : for
there are ft-veral perfons who pretend to be humble, when
in reality they are far from being fo : and it is certainly
true, that the way to humility, as St. Bernard fays, is
humiliation * : as patience is the way to peace, and ftudy
to learning. Obey GOD therefore with all humility; and
according to St. Peter's advice; Be ye Jubjeft therefore
to every human creature for God's fake { .
1 6- St. Bernard would have us always keep three forts
of fears in our hearts ; one when we are in the (late of
grace ; another, when we are out of it ; and the third
when we recover grace again. " Be afraid, fays he, whe^
you are in grace, lead you fhould do fomething unworthy
of it : be afraid, when you havr loft gnce, becaufe with-
out it you are deprived of the guard that watched o 'er
you, to iecure you. Be afraid too, if alter having once
loft it you (hould ever recover it again, that y*a may
not be io unhappy as to lofe it a fecond time J". Do
but keep yourlelf continually in thefe ar^fhenfions, and
you will never prefume upon your own ftr.'ngth and vir-
tue, being always thus full of the rear or G >.
17. Suffer all your pc-rfecutions wirh patience; for it is
the bearirp- ^ f injuries and affronts in this manner, that
(hews us whether a man be truly humble, or no. Never
defpife thole who are poor and in diitrefs-, our neigh-
bour's milery mould rather excite us to companion, than
to a contempt of them. Be not too curious and ex-
penfive in your drefs ; for it is impoilible a man's heart
fhould
* St. Bern, ad Fratres de monte Dei. f i Pet. c. ii. v. 13.
^ St, Bern. Serm. 4. in Cantic.
Part I. Ch. 2. Remedies againft Pride. 403
fhould be always humble, when he is perpetually felicitous
about coftly apparel ; nay, he that is fo, cannot but make
it too "much his bufmefs and ftudy to pleafe men : for a
man would never take fuch pains to drefs him, if he
thought no-body would take any notice of him. But
whilft you endeavour to avoid this extreme, have a care
at the fame time of running into the oppofite, of going
meaner than your ftate and condition requires , otherwife
you will meet with vain-glory, whilfl you are running
from it, as feveral perfons do, who then feek moft for
commendations, when they pretend moft to defpife them;
thus cunningly ftudying to be admired, under the pre-
tence of running from it. You ought not to difdain
mean and bafe employs ; for a man that is truly humble,
will be fo far from refufing fuch, as thinking them be-
neath him , that he will rather feek after them with all
the chearfulnefs imaginable, becaufe he is bafe and vile
in his own eyes.
CHAP. III.
Remedies againft covetoufnefs.
i. /"^Ovetoulnefs is an inordinate defire of riches. And
\^Jl therefore not only he, that fteals from others, but
he that paffionately covets what is another man's, or is
too felicitous in keeping his own, is properly accounted
covetous. The apoltle condemned this vice, when he
faid * : Ttiey that become rich^ fall into temptation, and into
the fnare of the devil, and into many unprofitable and hurtful
defires, which drown men in deftruftion and perdition : for
covetoufnefs is the root of all evils. He could not have ex-
aggerated the malignity of this vice in more proper
terms ; for this gives us to underftand, that he who is
fubjecl: to this vice is a flave to all others,
2. Whenever therefore you are fet upon by this vice,
you may arm yourfelf againll it with the following con-
fiderations : Confider in the firft place, O covetous man,
* i Tim. c. vi, v. a., 19,
404 The Sinners Guide. Book It.
that your Lord and your GOD, when he came down from
heaven upon earth, did not defire to poflefs fuch riches,
as thofe you feek after : on the contrary, ] he had fuch an
extraordinary love for poverty, that he chofe to take flefh
of a poor and humble virgin, not of a rich and noble
queen. After he was born he would not live in great
palaces, nor lie in a chamber well furniflied, nor in a
foft bed ; but in a bafe and poor manner, and upon a
little flraw -f. Befides this, he had a particular love for
poverty during his whole life, and defpifed riches, fmcc
he chofe poor filhermen for his embaflfadors and apoftles,
and not princes or perfons of great quality. What
greater abufe then can there be, than for a bafe worm to
defire to be rich, when the fovereign lord of all creatures
became fo poor for his fake ?
3. Confider again the vilenefs of your own heart, fince
you are willing for a little intereft, to fling away your
foul which was created to the likenefs of GOD, and re-
deemed by his blood, in comparifon of which all the
world is nothing. This foul therefore muft be of a much
greater value than the whole world. It is not filver, nor
gold, nor precious ftones that are the true riches, but
virtue the infeparable companion of a good confcience.
Lay afide the falfe opinion and judgment of men, and
you will fee that your filver and gold is nothing but a
little earth, which receives all its worth and value from
the erroneous judgment of men. Will you who are a
Chriftian, and who are called to the enjoyment of greater
goods, fet forth an efteem upon that, which all the heathen
philofophers contemned and flighted, as to make your-
felf its flave ? for as St. Jerom fays ( i ) : "He that looks
after his riches like a flave, is a flave to them ; but he
that (hakes off this yoke pofiefles them as lord and
mafter.
4. Confider alfo, that as our Saviour fays : No man
canferve two mafters^ God and mammon (2) , and that it is
impoflible for a man to contemplate GOD, whilft he is
running open-mouth'd after worldly goods : he that
loves
+ Luc. c. ii. v. 7. ( i) Hieron. in c, vi. Matt. _ J Matt.
*.vi. v, 24,
Ch. 3. Remedies agamjl Covetottfnefs. 40$
loves temporal delights and comforts, muft not expect
to poflefs the fpiritual : nor is there any poflibility of
joining falfe and true things together, high and low,
eternal and temporal, fpiritual and carnal, fo as to enjoy
them both at once. Confider, that the more fuccefs you
meet with in your worldly concerns, the more miferable
you are like to be , becaufe of the. occafiorts it gives you
of trufting too much to this falfe happinefs you enjoy.
O ! that you did but know what mifery attends this poor
fuccefs ! the very defire, which proceeds from the love
of riches is a much greater torment* than the poffeflion
of them can be a delight and pleafure : becaufe it en-
tangles the foul in many temptations, it engages it in
many cares ; invites it with its empty delights ; excites
it to fin, and difturbs its reft and quiet : befides all this,
there is no getting of riches without pains and labour j
there is no keeping of them without folicitude and care;
and there is no lofing of them without much grief and
vexation : but what is worft of all, they are fcarce ever
to be heaped up without offending GOD , for it is a
common faying : " That a rich man is either a wicked
man, or elfe a wicked man's heir."
5. Confider what a folly it is to be continually defiring
thofe things, which it is certain can never fatisfy your
wifh ; on the contrary, they do but provoke and raife
your defire the more, as a dropfical man the more he
drinks, flill the drier he is ; becaufe let your poflefllons
be never fo large you will be always coveting what you
have not, and continually gaping after more. So that
whilft your heart is unhappily running after the things o
this world, it tires itfelf without ever being fatisfied, it
drinks and yet cannot quench its thirft, becaufe it takes
no notice of what it has ; and thinks of nothing but how
to get more , and what is ftill worfe, that which it is al-
ready pofTeiTed of, cannot give it fo much eafe and con-
tentment, as that which it cannot obtain, gives it difturb-
ance and trouble , and whilft you are filling your coffers
with gold, you fill your heart full of air and fmoke.
St. Auguftin had a great deal of reafon to be aftonifhed
at this kind of proceeding, and therefore he faid : " How
Ecc is
406 *Fbe Sinners Guide* BodkIL
is it pofRblc that men fhould be fo infatiable in their de-
fires , when even brute creatures obferve a bound and
meafure in theirs ? for they never feek their prey but
when they are hungry ; and as foon as ever they are fa-,
tisfied, they give over. There is nothing but the co-
vetoufnefs of rich men that knows no limits * it is per-
petually preying, and yet never fatisfied. *"
6. Confider again, where there are great riches, there
are many to confume them, many to fquander or fteal
them away. What can the richeft man in the world get
by all his riches, more than what is necefTary for the
fupport of life ? you may, if you will, put all your truft
in GOD, and caft yourfelf wholly upon his Providence, be
free from this care : becaufe he never forfakes thofe that
rely on him ; for he that has fubjected man to the neceflity
of eating, will never let him die for want of meat. How
can it be thought that GOD mould take no notice of man,
when he feeds the birds of the air, and cloaths the lillies
of the field f ; and this efpecially when fo little ferves
for the fatisfying of nature ? life is fhort, and death is
continually advancing apace ; what need is there then of
providing fo much for fo fhort a journey ? why will you
load yourfelf with fo many riches, when the lefs you have
the more free you will be, and the better able to walk ?
and when you mall come to your journey's end, you will
find no worfe entertainment for being poor, than thofe
that ihall come hither richer fraught. But you will be
lefs troubled for what you leave, and will have the lefs
to anfwer for. Whereas the rich when they come to
their journey's end, will be grieved to the heart, to leave
thofe heaps of gold they fo entirely loved, and will be
accountable for what they poflefled, to the great danger
of their fouls.
7. Confider further, O covetous man, for whom you
heap up all thofe riches ; fmce it is a plain cafe, that you
are to go naked out of the world, as you came into it J.
You were born poor in this life, and fo you will be forced
to leave it. This is what you are frequently to reflect upon :
For
* St. Aug. Serm. 25. de Verbis Domini, f St. Matt. c. vi.
V. 26, 28. J Job, c.u v. 21.
Part I. Ch. 3. Remedies againft Covetoufnefs. 407,
For as St. Jerom fays (i) : " It is an eafy matter for him
that thinks often of death, to defpife the goods of this
life." At the very moment of your death, you muft
take your leave of all your temporal goods, and carry
nothing away with you but the good, or evil works you
have done during your life ! then you v/ill be deprived
of all heavenly goods, if whilft you lived, you took but
little notice of them, and fpent all your time and pains
in procuring the temporal. For then all you have will
be divided into three parts ; your body will be given to
the worms , your foul to the devils ; and your riches will
fall into the hands of your heirs, who will perhaps be
either ungrateful, extravagant, or wicked. It would be
better for you, according to the advice of our Saviour,
to diftribute your goods amongft the poor betimes (2),
that you may have them carried by them before you ; as
great men have when they travel : for what greater
madnefs than to leave your goods, where you mail never
go back to fetch them, and not to fend them where you
are to live'for ever?
8. Confider farther, that this Sovereign Governor of
the world, like a difcreet mafter of a family, difpofes of
his goods, and the charges under him, in fuch a manner,
as that fome he conftitutes to look after the reft, and
others he appoints to be fubject to thofe whom he fets
over them : fome he has ordered to diftribute what is
neceflary, and others to receive the diftributions. And
fince you are one of thofe who are to diftribute to others,
what remains over and above your own neceflary ex-
pences, can you imagine, that you are allowed to keep
that for yourfelf, which has been given you for feveral
others ? For as St. Bafil fays (3) : " The bread you lock
up belongs to the poor, the cloaths you hide, are for
thofe who have none to put on, and the money you hoard
up, is to be diftributed amongft thofe that want it."
Therefore allure yourfelf, that you have robbed as many
perfons as you have neglected to afHft, with what you
had to fpare, whenever it was in your power to do it.
Eee 2 Confider
(l) Ad Paulinum in Prologo Biblix. (2) Luke, c. xvi. v. 9.
(3) Hon, de diverfis.
408 Me Slnnen Guide* Book II.
Corifider then, that the goods GOD has intrufted yotf
with, are the remedies of human miferies, not the occa-
fions of a bad life. Be fure then when you are in the
rnidft of yo.ur profperity, that you do not forget the au-
thor of it : nor make the means you have of affifting
your neighbour in his diftrefs the fubject of your pride
and vanity. Do not therefore love the place of your
banifhment more than your own country. Do not make
a burthen of the provifions and neceflaries for your
journey : do not prefer the light of the moon, before
that of noon-day, nor change the fuccours of this life,
into the inftruments of everlafting death. Be content
with the condition GOD has placed you in ; and think of
what the apoftle fays (i) : Having food, and wherewith to
fa covered, with thefe we are content. For, as St. Chry-
foftom fays, a fervant of GOD ought not to drefs himfelf
out of vanity, or to indulge and pleafe his flelh, but
only to fupply necefiity and want. Seek ye therefore firjl
the kingdom of God, and hisjtiflice ; and all thefe things Jhall
le fidded to you (2). For GOD will never deny you fuch
fmall things as thofe are, when he is willing to give you
the greateft you are capable of receiving.
9. Remember it is not poverty, but the love of it,
that is a virtue. Thofe who are voluntarily poor, are
like our Saviour himfelf, who as rich as he was, made
himfelf poor for our fakes. But thofe who are poor, and
cannot help it, make a virtue of neceflity, when they
bear their poverty with patience, and contemn thofe
riches which they have not. And as they who are poor,
conform themfelves by their poverty to Jefus Chrift ; fo
they who are rich, reform themfelves by their alms, for
Jefus Chrift. For we fee, that not only the poor (hep-
herds had the happinefs to find Chrift, but that wife and
great men came to him, and made him prefents of their
riches and treafures. Do you therefore, who have an
eftate large enough to do it, give alms to the poor ; for
it is GOD himfelf that receives what you give them, and
look upon it for certain, that what you beftow upon them
now, will be laid up for you in heaven, where you are to
, livp
( i Tini, c, vi. v. 8. (2) St. Matt. c. vi. v. 33.
Part I. Ch. 3. Remedies agamft Covetoufnefs. 409
live for all eternity : but if you mould hide your riches
in this world, you muft not expeft to find any thing there,
where you have not laid it up. With what juftice then
can we call thofe things goods, which man cannot carry-
along with him, and which he unwillingly parts with ?
but fpiritual goods, on the contrary, are what we may
truly call fuch, becaufe they do not leave their mailer ;
even at his death, nor can they be taken from a man,
without his own conient.
SECT. I.
*fbat no-lody ought to detain another man's goods.
10. A word or two of advice here, upon the danger
there is in detaining other men's goods, will not be
amifs. To which purpofe, you are to underftand, that
it is not only a fin, to take what belongs to another, but
even to detain it againft the owner's will. And it is
not enough to have a defign of reftoring it hereafter, if
a man is able to do it now ; becaufe he is not only
obliged to make reftitution, but to make it immediately.
It is true, that if he cannot do it prefently, or is fo poor
that he cannot do it at all ; he is not in fuch a cafe,
obliged either to the one or to the other, becaufe GOD
does not oblige man to any thing that is impoffible.
1 1. There is no need of any more words to prove what
I have faid, than thofe of St. Gregory, in his letter to a
gentleman of his acquaintance. " Remember, Sir, fays
he, that the riches gotten by unlawful ways, are to re-
main here, and the fins you have been guilty of, in ac-
quiring them, are to go along with you. What greater
folly can you commit, than to leave the gain here and to
carry the lofs with you, where you are going ? to let ano-
ther take the pleafure, whilft you undergo the torment,
and to oblige yourfelf to fuffer in the next world, for that
which others are to have the benefit of in this ?
12. Befides, can there be greater madnefs than to
look lefs to yourfelf than to your eftate ? to lofe your
foul, rather than part with your money, and to expofe
your body to the danger of being run through, rather
than
4i o We Sinners Guide. Book IT.
than part with your coat. This is fomcthing like Judas,
who, for a little money, fold juftice, grace, and his own
foul. If, in fine, it is true, as without doubt it is, that
you muft make reftitution at the hour of death, if you
defign to fave your foul ; how can you mew yourfelf a
greater fool, than to continue here fo long in fin ; to
fleep in fin, to awake in fin, to confefs in fin, to com-
municate in fin, and to lofe what a man in fin lofes,
which is worth much more than all the riches of the
world ; whilft, at the fame time, you are fo ftriflly
obliged to pay off whatever you owe ? we cannot look
upon him as a man of found judgment or reafon, that
will run fuch hazards as thefe.
13. Endeavour therefore to pay what you owe to the
utmoft farthing ( i ) ; and let not any one fuffer for want
of your doing fo. Let ru>t the labourer's toil and fweat
gd unrewarded , let him not run up and down, and lofc
his time in feeldng after his wages ; and take more pains
in foliciting for them when due, than he did in earning
of them, as ill paymafters often do. If you be made an
executor, do not defraud the fouls departed of -the fuc-
cour and help that is due to them, leaft they mould
fuffer their torments longer, upon account of your ne-
glect. For all will fall heavy at laft upon your own foul.
If you are indebted to your fervants, endeavour to make
all clear and even with them, that fo you may difengage
yourfelf; or at leaft agree with them upon fuch terms,
whilft you live, that there may be no difputes nor dif-
ferences after your death. Whatfoever you can perform
of your own will, leave not to executors ; for, how can
you imagine, if you are fo carelefs in your own concerns,
that other perfons will be more diligent in concerns which
are none of their own.
14. Endeavour to be indebted to no man, for by that
means you will fleep quietly, enjoy peace of confcience,
an eafy life and a calm death. The means to obtain all
this is, to put a flop to your irregular defires and ap-
petites ; not to do every thing you have a mind to do ;
to fee your expences do not exceed your eftate , but to
moderate
* Deut. c. xxiv. Tob. c. iv.
Part I. Ch. 4. Remedies againft Impurity.
moderate them according to your ability, and not accord-
ing to your own defires -, that fo you may always keep
out of debt. For they are our unruly appetites which
make us run into debt ; moderation is worth more than
a great eftate, and large revenues. Look upon thofe as
the chief and the only true riches, which the apoftle reck-
ons as fuch, when he fays * : Godlinefs with contentment^
in what condition GOD puts us in, are great gains. Men
would always live in peace, did they not defire to be
greater and happier in this world, than GOD would have
them ; but when they afpire to go beyond this bound,
they muft of neceffity lofe a great deal of their peace and
quiet ; for we muft not expect that mould prove fuc-
cefsful, which is not according to the will of GOD.
CHAP. IV.
"Remedies againft impurity.
i. TMpurity is an inordinate defire of unlawful pleafures.
X It is one of the moft common, the moft furious,
and moft dangerous vices in its atracks , which gave
St. Auguftin reafon to fay f : " That of all the encoun-
ters a Chriftian meets with, thofe in which chaftity is en-
gaged, are the moft difficult , for there the engagements
are frequent, and the victories rare."
2. As often therefore as you perceive yourfelf fet upon
by this filthy vice , you may oppofe it with the following
confiderations. Confider firft, that this vice not only de-
nies the foul, which the Son of GOD has purified by his
blood, but that it alfo ftains the body in which Chrift's
moft facred body refides, as in a holy ihrine. Now, if it
be fo great a crime to defile any material temple, dedi-
cated to GOD, what muft it be to profane this, in which
GOD himfelf dwells ? for this reafon the apoftle fays J :
Fly fornication : every fin tb at a man dotb is without tbt
body ; but be that committeth fornication* Jinnetb againft bis
MM
* i Tim. c. vi. v. 6. -f St. Avg. de honeftatc Mulierum.
i Cor. c. vi. v. i $.
41 fc We Sinners Guide. Book II.
won lody i by profaning and defiling it with the fin of"
the flefh. Confider again, that there is no committing of
this fin, without an injury and fcandal to as many others,
as are accomplices with you in your crime. Nothing
lies fo heavy upon the confcience, at the hour of death,
as this fin does. For, if GOD, in the old law ( i), required
life for life and tooth for tooth, what returns can a man
make to Gop for the deftroying of fo many fouls ?
and what fatisfa&ion can he give for that which Goo
purchafed at the price of his blood ?
3. Confider that this deceitful vice, though it begins in
pleafure, produces nothing but bitternefs and forrow, at
the end. It is eafy to be drawn into it ; but nothing
harder than to get free from it again. For this reafon
the Wife Man faid ( 2 ) : For a harlot is a deep ditch ; and
e ftrange woman is a narrow pit. So that as eafy as it is
to fall into it, it is no fuch eafy matter to get out again.
For no vice furprizes men more eafily., becaufe it appears
fo delightful and charming at the beginning; but after
they are once intangled in it, have knit a fort of friend-
fhip, and laid afide all modefty, what means can ferve to
reclaim them from it ? for this reafon it is juftly com-
pared to a fifherman's wheel, which has the entrance
wide, but the way out fo narrow, that it is almoft im-
poflible for the Mm, when once they are in, to get out
again. By this you may underftand, what a multitude of
fins are the confequence of this one : for it is plain, that
during the whole time a man has been engaged in it, he
cannot but have offended GOD an infinite number of
times, by thoughts, actions and defires.
4. Confider how many other evils this bewitching
plague brings along with it. For, in the firft place it
robs a man of his reputation, which is the deareft of all
things we can poflefs in this world ; for no vice whatever
is fo difreputable and infamous as this is. Nor is this all.;
it impairs ftrength, decays beauty, cleftroys the good
temper of body, is prejudicial to health, and caufes many
foul and loathfome diftempers ; it blafts the gayety,
and dales the freflinefs of youth before its time, and
brings
( i) Exod, c, xxi, v, 24. (2) Prov. c. xxiii, y. 27.
Part I. Ch. 4. Remedies again/I Impurity. 413
brings on an infamous old age too fail upon us ; it dulls
the wit, clogs the underltanding, and makes it in a man-
ner merely brutal. It takes a man off from all honour-
able employs and virtuous exercifes, and buries him in
the mud and filth of this bafe pleafure \ fo that he can
neither think, nor talk, nor treat of any thing but what
is bafe and filthy. It makes youth fooliih and infamous,
and old age unhappy and abominable. Nor is it content
with all this diforder which it caufes in a man's own per-
fon ; it puts all his affairs and concerns into no lefs con-
fufion. For though a man be never fo rich or wealthy,
this one fin of impurity will run it all out in a very more
time. The belly muft come in for its mare, and help to
deflroy and devour what it can. For thole men that are
given to the fins of the flefh, are for the mod part glut-
tons and drunkards, and fo fquander away what thev have
in feafting and fine cloaths. Befides, women think they
have never enough of jewels, coftly apparel, and other
expenfive toys, which they love much better than they
do thofe very gallants that give them , we have an ex-
ample of this in the prodigal fon, who fpent all his pa-
trimony after this manner *.
5. Confider farther, that the more you indulge your-
felf in carnal pleafures, the lefs fatisfadion you will find
in them. For this delight is fo far from fatiating, that it
ftill creates an appetite; becaufe the love of man for
woman, or of woman for man, never dies, but though
it happen to be a little (mothered in embers, will break
out into flames again. Confider how fhort and fleeting
this pleafure is, whereas the punimmnt due to it will
lait for all eternity: fo that it is a moft unequal exchange,
to give the peace of a good conference in this life, and
eternal glory in the next, befides purchafing everlafting
torments for a filthy pleafurej of a moment's lafting.
Xhis made St. Gregory fay, "The delight lafts but for a
moment, but the tormenrs lad for ever."
6. Confider the price and value of virginal purity,
which is loft by this vice : becaufe they, who are virgins,
begin even in this life to live like angels, and the bright-
F f f nefs
* Luc. c. xv.
414 *H>e Sinners Guide. Book II.
nefs of their fouls makes them refemble the heavenly
fpirits, becaufe, to live in the flefh without doing the
works of the flefh ; is more an angelical, than a human
virtue (i). St. Jerome fays, it is virginity which refem-
bles the ftate of immortal glory in this place, and during
this time of mortality (2) : it is it alone which follows the
cuftoms of the heavenly Jerufalem, where there is no
fuch thing as betrothing or marrying, and by this means,
gives men a proof, whilft they are upon earth, of the
converfation they are to have in heaven. For this reafon,
there is a particular reward in heaven for virgins ; of whom
St. John fays in his apocalypfe, Thefe are they who were
not defiled -with women, for they are virgins ; thefe follow
the lamb ivkitherfoever he goeth (3). For fmce they have
had the advantage in this world over the reft of man-
kind, of imitating Chrift in his virginal purity, they
fhall therefore have a freer accefs to him in the next,
and the purity of their bodies fhall give them a particu-
lar happinefs and joy.
7. Nor is it the only effect of this virtue, to make
thofe who pofTefs it like Chrift himfelf -, but it makes
them living temples of the Holy Ghoft; for as this
divine lover of purity abhors nothing fo much as the fin
of fiefh. fo he no where fo willingly makes his abode,
as in pure and chafte fouls. Wherefore the Son of GOD,
who was conceived by the Holy Ghoft, had fuch efteem
and love for virginity, as to work the miracle of being
born of a virgin mother. Do you, who have already
loft your virginity, after once fuffering fhipwreck, dread
dangers you have run .through. And fmce you would
not prefcrve that gift, of nature entire, endeavour now
at leaft to repair the lofs 5 and turning to GOD after fin,
employ yourfelf fo much the more in good works, by
how much you are fenfible your evil actions have de-
ferved punifhment. For as St. Gregory fays, " It often
happens, that a foul which if it had remained in a ftate
of innocence, would have been more tepid and carelefs,
becomes; after fin, more diligent and ferment (4)." And
fmce
( I ) St. Bern. inNat.Virg. (2) St. Hier. to 9. & 1 4. inVirginitatis
aude. (3) Apoc. c. xiv. v. 4. (4) St. Greg, iu Psftoral. Par. I.
Part I. Ch. 5. Remedies againft Impurity. 415
fince GOD, notwithftanding the many fins you have
committed, has yet preierved you, commit not any thing
again which may oblige him to punifh you, both for
what is paft, and for the prefent, leaft your lad crime
fhould be worfe than your former.
8. With thefe and the like confederations, a man is ro
prepare and arm himfelf againft this vice : and thefe are
the firft remedies we prefcribe aganft it.
SECT I.
Of other more particular remedies againft impurity.
9. Befides thefe general remedies againft this vice,
there are fcveral others more particular, and more fove-
reign, of which it is requifite we mould fpeak. The
firft is to refill the very firft motions of it , it is an advice
we have frequently given in other places : for if we do
not beat this enemy off, as foon as ever he fets upon us,
he immediately grows ftronger and more vigorous ; be-
caufe, according to St. Gregory (i), when once the
irregular defire of pleafure gets the better of the heart,
it will not give it time to think of any thing elfe, but
how to enjoy its delights. We muft for this reafon refift
the beginning, by not giving admittance to any carnal
thoughts, for as fire is nourimed and kept in by wood,
fo our thoughts increafe and inflame our defires, which if
they are good, kindle the fire of charity , and if bad,
that of impurity.
10. Befides all this, you muft keep a ftri<5t guard upon
all your fenfes ; but above all, have a-care of looking on
any thing that has the leaft danger in it : for a man often
looks upon a thing without any ill defign ; yet the foul
is wounded by a glance "of the eye. And becaufe the
cafting of a look inconfiderately upon women, may either
quite bend or at leaft weaken his conftancy that cads it,
therefore the author of Ecclefiafticus gives us this ad-
vice : Ccft not your eyes through the corners of the cit)\ nor
through the ftreets or public places ; turn away thy face from
a woman dreffed up, and goe not upon another* 'beautv. Holy
Fff2 J&bs,
(l) L. 7. Moral, c. 12.
4i6 The Sinners Guide. Book II-
Job's example upon this occafion mould fuffice , who
notwithstanding his extraordinary fanctity, never ne-
glected, as he afTures us himfelf (i), to fet a watch over
his eyes , not relying upon himfelf, or his long practice
and exerciie of virtue. But if this example alone will not
do, let us fee that of David before us ( 2) -, and we (hall
find that he, though a very holy man, and after GOD'S
own heart, by looking curioufly upon a woman, fell into
three mod grievous fins j to wit, murther, fcandal, and
adultery.
1 1. Nor are you to be lefs careful in keeping your ears
from hearing of any thing that is obfcene and unchafte ;
or if at any time you (hould hear fuch kind of difcourfe,
let your looks fhew that your are not pleafed with it ;
for if a man once takes delight in hearing of a thing, he
will be eafily wrought upon to act it. You muft alfo
keep your tongue from fpeaking filthy words, becaufe
as St. Paul fays (3) : Evil communications corrupt good
manners. A man's difcourfe difcovers his inclinations
and affections, becaufe it is the touch-ftone of the heart,
and what this is full of, that the tongue generally blurts
out. . '
12. Endeavour to have your heart always entertained
with good thoughts, and your bodies always employed in
fome good exercife. For as St. Bernard fays (4) : " The
devils always put bad thoughts into an idle foul, to keep
it in employ, that fo it may not ceafe to think ill, though
it ceates to do ill."
13. It will be very proper in all temptations, but ef-
pecially in this, to reprefent to yourfelf your guardian
angel, and the devil your accufer , for they both of them
really take notice of all you do, and give an account
thereof to the fame all-feeing judge. If this be true, (as
there is no doubt to be made of it) how can you dare to
commit fo bafe-and fo deteftable a crime, which you will
blufh to do before the meaneft man in the world, in the
fight of your guardian, of your accufer, and of your
judge? reflect alfo how terrible the divine judgment is,
and
CiJJob. c. xxxi. v.i. (2) 2 Reg. c. ir. (3) i Cor.
c. xv. v. 33. (4) St, Bern, de dockriori dom, c, 4.
Part I. Ch 4. Remedies agalnft Impurity. 417
and how dreadful the flames of everlafting torments.
For as one nail drives out another, fo the apprehenfion
we have of one punimment, is overcome by the fear of
a greater , and fo the fire of luft is often extinguifhed
by reflecting upon that of hell. Befides all this, avoid
as much as poffibly you can, the difcourfing alone with,
any women, whofe age may give the leaft fufpicion -, for
according to St. Chryibftom j " Our adverfary fets upon
men and women, with more boldnefs and vigour, when
he fees them alone ; and the temper will come with much
more affurance, when there is no fear of any body's correct-
ing them for their diforders ( i ). It is for this reafon very
advifable, that you would never converfe with a woman,
without fome companion ; for being alone is a great in-
ticement and temptation, to do any thing that is wicked.
Do not truft your own virtue, no not after the practice
of many years, for you know how the two old judges
were inflamed with the love of Sufanna, after having feen
her feveral times all alone in her garden (2). Avoid the
company of all women whatever, that may give any fuf-
picion, becaufe the very fight of them is prejudicial, to
the heart, their words charm it, their converfation in-
flames it, their touch provokes it, in fine, there is no-
thing about them that is not a fnare to thofe that keep
them company. For this reafon St. Gregory fays (3) ;
" Thofe who have confecrated their bodies to chaility,
mould not venture to live in the fame houfe with women ;
for a man ought not to think, that the fire of his heart
is quite out, as long as he has any heat in his body."
14. Have a care how you receive any prefents, vifits,
or letters from women, for all thefe are fo many chains
to entangle the poor heart, and fo many blails to blow
up the fire of evil dcfires, when all the flame was quite
out. If you have any affection for any holy and chafte
woman, love her in your foul, without troubling yourlelf
about vifiting or converfing familiarly with her. Now
becaufe the whole management of this bufmefs confifts
particularly in avoiding thefe occafions ; I will give you
two
(i) St. Chryfoft. Serm. contra Concubircarios. Torn. 5.
(2) Dan. c. Xiv. (3) L. i. Dialrg. c. 7.
4i 8 7#* Sinners Guide. Book II.
two examples very pertinent to the matter in hand, related
by St. Gregory in his dialogues thus * : " There was a
certain prielt in the province of Myfia, who governed a
church committed to his care with a great deal of piety,
and in the fear of GOD. There was, in the fame place, a
very virtuous woman who looked to the church-furniture
and ornaments. The good prieft loved this woman
as entirely, as if (he had been his fitter ; but at the
fame time was as much afraid of her, as if flie had
been his enemy ; fo that he never permitted her to come
near him, upon any account whatever, and removed all
occafion of familiarity or converfation with her. As it
is ufual for holy men to feparate themfelves, even from
fuch things as are lawful, that they may be at a greater
diftance, from fuch as are unlawful ; and for this reafon,
he would never let her ferve him in any of his neceflities.
The holy man being very old, for he had been a prieft
above forty years, was taken fo violently ill, that he was
l"uft at death's door ; as he lay in this condition, this vir-
tuous woman came to his bed fide, and put her ear to
his noftrils, to know whether he was dead. The dying
man perceiving it, was off ended, and cried out as loud as
jpoffible he could, faying, get you hence woman, get
you hence j for the embers are not quite extinguilhed
yet, therefore take away the ftraw. The woman imme-
diately went away, and he, recovering as it were frefh
ftrength, began to fay with a great deal of joy and chear-
iulnels : You are come my lords at a happy time, you
are come at a good hour. How could you vouchfafe to
come to fo mean a fervant as I am ? I come, I come ; I
give you a thoufand, and a thoufand thanks. As he re-
peated the fame words over and over again, thofe that
were (landing by aiked him who he fpoke to-, he won-
dered at their queilion, and made them this anfwer :
What do not you fee the glorious apoilles St. Peter and
St. Paul ? and immediately turning hi mfelf towards them,
be began again to cry out, I come, I come ; the words
were no fooner out of his mouth, but he gave up his
foul to GOD. St. Gregory gives us this example of fo
holy
* Lib. 4. Dial. c. i.
Part I. Ch. 4. Remedies again ft Impuriiy.
holy a man, together with his happy death, in the fourth
book of his dialogues : for, he that was to much afraid
of offending GOD whilft he lived, could not but make
a very glorious end."
15. He gives us another in the third book of the fame
dialogues, of a holy bimop, though not fo difcreet and
cautious, which I will here relate for a warning to thofc
who are not fo much upon their guard, as they mould
be. The faint allures us, there were almoft as many
witnefles of it, as there were people in . the town where
it happened.
t6. " * There was in a certain city of Italj^ a bifliop,
whofe name was Andrew, who having always lived a
very virtuous and holy life, permitted a pious and de-
vout woman to live in the fame houfe with him, as being
well affured of her virtue and chaftity. The devil laying
hold of this opportunity, found a way to get into his
heart ; and began firft to imprint the form of this wo-
man in his mind, and to excite him to impure and wan-
ton thoughts. It happened at the fame time, that a
certain jew, as he was travelling from Campania to Rome,
was benighted, not far from this bimop's city , and not
rinding any other place to lodge in, was obliged to take
up in a ruinous temple of idols, where he laid himfelf
down to fleep. But fearing fome ill neighbourhood,
though he had no faith in the crols, yet having obferved
that the Chriftians ufed to fign the- mfelves with it when
ever they were in any danger, he did fo too. Not being
able to deep for fear, about midnight he faw a great
troop of dev.ls come into the temple, and one above the
rdl letting himfelf in a chair in the middle of the temple,
began to aftc thofe evil fpirits, what mifchief each of
them had done in the world. Every one of them in his
turn, having told how he had beha/ed himfelf ; out ftept
one of them at laft and told him, that he had folicited
Bifhop Andrew to fin, by reprelenting to him the form
of a devout woman he had with him in his houie. As
the malicious devil that prefidrd, was liflning very at-
-tcntively to this relation, looking upon the gains the
greater
* 3. L. Dial. c. 7.
220 The Sinners Guide. Book II.
greater, the more pious the perfon was ; the evil one that
gave him this account, went on and told him, that the
day before in the evening, he tempted him fo violently,
that coming to the holy woman with a fmiling counte-
nance, he gave her a little ftroke on the moulders.
Here upon the old enemy of mankind began to encou-
rage this tempter to go through with what he had begun,
that he might receive a particular reward for fo noble an
action." The Jew flood ftill during this ceremony, and
faw all that pailed , trembling with fear at fo dreadful a
fpe&acle. " At laft, the evil fpirit who was the chief
of the company, fent fome to fee who had been fo bold
as to fleep there. When they had viewed him very
narrowly, they cried out, alafs, alafs ! it is an empty
vefTel, but well fealed , at which the whole gang of evil
fpirits vani(hed immediately. When they were gone,
up rofe the Jew, and made what hade he could into the
city, and there finding the bifhop in the church, took
him afide, and afked him if he was not troubled with
fome particular temptations. The bifhop denied it for
mame, the Jew told him, that at fuch a time, naming
the day, he caft a wanton eye upon a fervant of GOD.
The bifhop continuing ftill to deny the whole matter,
the Jew faid to him ; why do you deny what I afk you,
when but yefterday in the evening, you went fo far as
to give her a little blow with your hand over the
moulders. The bifhop aftoniftied at what the Jew had
told him, and perceiving himfelf catched in this fault,
freely confefTed what he had denied before ; and then
the Jew told him how he came to know it. As foon as
the bimop had heard all, he proftrated himfelf upon the
earth, and prayed very devoutly to Almighty GOD , and
immediately after difmifled not only this holy woman, but
all the maid-fervants he had. He built a chapel in honour
of St. Andrew, in the ver^- fame temple of Apollo in
which the Jew had heard this paffage, and was never
troubled again with any fuch temptation. Befides this
he converted the Jew, by whofe vifion and admonition
he had been cured himfell, to the true kno *ledge of GOD -,
inflrufted him in the myfleries of our faith -, baptifed
and
Part. I. Ch 5. Remedies agamjl Envy. 421
and received him into the church. Thus the Jew hap-
pened to find his own falvation whilft he was procuring
another man's, and our Lord made ufe of the fame means
to bring one to a good life, and to preferve another
therein- I could inftance here a great many other ex-
amples to this purpofe, both of paft times and of our
own, but thefe two mall ferve at prefent.
CHAP. V.
Remedies againft envy.
J. TT^NVY is a forrow at other mens good, and a
l\j repining at their happinefs , that is, at great per-
fons, becaufe the envious man fees he cannot be equal
to them ; at his inferior, becaufe they endeavour to
equal him ; and at his equals, becaufe they vye with
him *. Thus Saul envied David, and the Pharifees Chrift,
to that degree, as to procure his death : for this paflion
is fo cruel, as not to fpare even fuch perfons as thefe.
This fin is mortal in its kind, becaufe it is as directly
oppofite to charity, as hatred is ; though it often proves
not to be mortal, which as in all other fins, fo in this of
envy happens, when the envy is not confummate For
as there is a down-right hatred, and a fort of an aver-
fion which cannot be called a perfect hatred, though it is
not far from it, there is alfo a perfect and an imperfect
envy, but the latter leads to the former.
2. This is one of the moft powerful and moft preju-
dicial fins that are-, and which of all OLhers, has the
greateft command and rule in the world; but particu-
larly in courts and great men's houfes. Nay, there is
jio fociety, community, or monaftery, that can efcape it.
What man is there then that can defend himfelf againft
this monfter ? who is there fo happy, as neither to envy
others, nor to be envied himfelf? for when a man con-
fiders what envy there has been in former* times, I do
not fpeak of that which was betwixt the two brothers
G g g Romuius
* i Reg. c. xix.
422 'The Sinners Guide. Book II.
Romulus and Remus the firft founders of Rome *, but
of that which was between the two brothers who firit
peopled the world, and went fo far as to make one of
them kill the other -f , of that which Jofeph's brothers
bore him, when they fold him for a flave , of that which
was between our Saviour's difciples themfelves J, before
the Holy Ghoil's coming down upon them , and above
all, of that which Aaron and Mary the chofen of GOD ,
bore their brother Mofes. When a man reflects upon
all this, what muft he think of other men in the world,
who are neither fo holy as thefe perfons were, nor fo
nearly related to one another ? this is certainly one of the
vices that moft predominates in the world, and does the
mcft mifchief without making any noife. For its pro-
per effect is to profecute good men, and fuch as are
efleemed for their virtue, and other commendable qua-
lities. This is its chief aim ; for this reafon Solomon
fays, That men's pains and labours lie all open to the emy of
their neighbour \\.
3. You ought therefore, upon this confideration, to
be very cautious, and to arm yourfelf well againft this
enemy, by continual prayer to GOD, to affift you againft
him , and by being careful to reject it upon all occafions.
And if it mould continue ftill to folicit and difturb you,
be you Hill conftant and vigorous in beating it off-, for
it matters not, though the malicious flefh feel the flight
flroke of this weak motion, fo long as the will does not
content to it. So that if at any time you mould fee
your neighbour or friend in a happier, and more thriving
condition than yourfelf, thank GOD for it, and perfuade
yourfelf, that either you have not deferved to fare fo well
as he does, or at leaft, that it is not requifite you mould;
and never forget, that to envy another man's happinefs,
is no relief to your poverty, but rather an increafe and
addition to your milery.
4. But if you would know what weapons you muft
make ufe of againft this vice, let them be the following
confiderations, Confider therefore, in the firft place,
that
* Gen. c. iv. -f Gen. c. xxxvii. J Luc, c, xxii.
Num, c. xii. fl Ecckf. c. iv. v, 4.
Part I. Ch. 5. Remedies againft Envy. 423
that envious perfon^ refemble the devils, who are ex-
tremely troubled ar the good works we do, and at the
eternal happinefs we are capable of: and this not be-
caufe mens lofing this happinefs can give them any hopes
of obtaining it, for they are out of all hopes of ever
recovering it again, but becaufe men that are formed
out of the duft of the earth, enjoy what they have for
ever loft. It is this made St. Augultin fay in his book
of Chriftian doctrine, " GOD preferve not only the
hearts of Chriftians, but all mankind from ever falling
into this vice ; becaufe it is diabolical, and particularly
appertaining to the devil, and for which he will fufFer for
all eternity, without any reprieve or refpit." For, the
devil is not punifhed for committing adultery, or for any
robbery or theft he has been guilty of, but for having
envied man that flood, when he was fallen. So envious
men, like the devils, envy other perfons, not fo much
becaufe they pretend to be as happy as thofe others are,
as becaufe they would have thofe others as miferable as
themfelves. Confider therefore, O envious man, that
you would not be the better for thofe goods for which you
envy another, though he whom you envy had them not ;
fo that if his having what he has be no prejudice to you,
you have no reafon to be troubled at it. If you envy
another man's virtue, confider you are in this point your
own enemy, becaufe there is no good work your neigh-
bour does, which you have not a (hare in, if you are but
in the ftate of grace j and the more he merits, the more
you gain for yourfelf. You have fo little reafon there-
fore to envy his virtue, that you ought to rejoice both
of his profit and your own, fince you have a mare in his
good. Confider therefore what a misfortune it is, that
your neighbours growing better, mould make you grow
worfe ; whereas thofe very goods which you cannot have,
would be yours through charity, if you would but love
them in your neighbour, and by this means you would
enjoy the benefit of other men's labours, without taking
any pains yourielf.
5. Confider that envy burns up the heart, pirches the
flefh, wearies the underftanding, robs a man of the peace
G g g 2 of
424 The Sinners Guide. Book II.
of confcience, banifties all kind of joy and pleafure from-
the foul, and makes him melanchol^ and uneafy all his
life-time. It is like a worm that generates in wood,
which gnaws away and confumes the very wood that gave
it being. After the fame manner, the firft thing that
envy preys upon, is the heart itfelf, from whence it re-
ceives its rife and origin. When once it has corrupted
the heart, it foon disfigures and changes the colour of
the face ; and you may guefs by the outward palenefs,
at the difturbance and trouble there is within. For
there is no judge in the world fo fevere as this vice is
againft itfelf, for it is perpetually puniming and tor-
menting its own author. And therefore feveral learned
men Very properly call it juft, not becaufe it is really fo,
being a very heinous fin ; but becaufe it is itfelf a punith-
ment to him that has it, and fo far does juftice on him.
6. Confider alfo how oppofite it is to charity, which is
GOD, and how much againft the common good, which
every one mould promote as far as he can, for to envy
another man's happinefs, and to hate thofe perfons whom
GOD has created and redeemed, and on whom he is con-
tinually beftowing fo many favours. What is this but
to diflike and undo what GOD has done, in will at lead,
and in deiire, if not in effect and actions ? but if you
would have a more efficacious remedy againft this poi-
fon , love humility, and abhor pride, which is the mo-
ther of this plague. Becaufe a proud man not being
able to endure any one above, or even equal to him, is
eafily wrought upon, to envy thofe perfons who have
any kind of advantage over him, perfuading himfelf,
that the higher another man rifes, he muft of courfe fall
the lower. The apoftle was very fenfible of this when
he faid - y Let us not be dcfirous of vain glory, f revoking one
another^ envying cne another *. Defigning by thefe words,
to difarm envy, and therefore begins with ambition,
which is the very root from whence it fprings. For the
fame reafon, you mould wean your affection from the
love of worldly riches, and fix it upon none but the
fpiritual, and on the inheritance you are to have in hea-
ven:
* Galat. c. v. v. 26.
Fart I. Ch. 5. Remedies agcnnft Envy. 425
ven , becaufe this treafure is of fuch a nature, that it
will never grow lefs, becaufe there are many to enjoy it ;
for on the contrary, the more there are to poffefs it, the
more it increafes -, whereas worldly riches, the more they
are diftributed, the fooner they are diminimed. There-
fore it is, that envy torments the foul of him that covets
this kind of wealth ; becaufe another perfon getting what
he covets, either deprives him entirely of it, or at leaft
diminimes what he would have had. For a man care
fcarce forbear being troubled, if another carries away
that, which he had let his heart on.
7. Nay, it is not enough for you not to be troubled at
your neighbour's profperity, you mud farther endeavour
to do him all the good you can, and pray to GOD that
he would be pleafed to aflHl him in what you cannot.
Hate no man , love your friends in GOD, and your ene-
mies for the fake of GOD, who has had fuch a tender and
paflionate love for you, though you were firft his enemy,
as to lay down his life to deliver you from the power of
your enemies. And though your neighbour be a wicked
man, yet you are not to hate him for his being fo ; but in?
fuch a cafe you muft aft the part of a phyfician, who loves
his patient, though he hates his diftemper -, and this is
nothing elle, but to love what Goo has done, and hate
that which has been done by man. Never fay within
yourfelf , what have 1 to do with this man, or what am-
I obliged to that man for? I do not know him; he is
no relation of mine ; he never did me any good turn \
but I am fure he has done me many a bad one. All
you have to do is, to refleft on thofe infinite favours you
have received from GOD, without ever having deferved
them. All the return he requires is, that you would
be liberal and kind, not to him, for he has no need of
any of your riches ; but to your neighbour, whom he
has recommended to you.
CHAP.
426 *The Sinners Guide. Book II.
CHAP. VI.
Remedies again/I Gluttony.
i.y^Luttony is an inordinate love of eating and drink-
\Jf ing. Our Saviour gave us a charge againft this
vice, when he faid ( i ) : Take heed to yourfelves, left perhaps
your hearts be overcharged, with forfeiting and drunkennefs y
and the cares of this life.
2. Whenever therefore you find yourfelf tempted by
this vice, make ufe of the following confiderations, in
order to overcome the temptation. Confider in the firft
place, that death came into the world by the fin of glut-
tony (2) : and therefore this is to be the firft battle you
are to win. For the lefs you oppofe this vice, the more
powerful the reft will grow, and you at the fame time
the lefs able to encounter them. If therefore you would
come off with victory, fubdue gluttony firft ; for unlefs
you overcome this vice, you will labour againft the others
to no purpofe. Do but deftroy the enemies that are
within, and you will find it no hard matter to overcome
thofe that are without. It avails little to fight againft
enemies abroad, whilft there are others more dangerous
at home. For this reafon the devil tempted our Saviour
firft with gluttony, to make himfelf mailer of the gate,
which all other vices enter in at.
3. Caft your eyes upon the extraordinary abftinence of
our Saviour Jefus Chrift (3), who dealt very feverely with
his moft facred flem, not only during his faft in the de-
fert, but at feveral other times ; fuffering hunger for our
example, as well as for our benefit. Now if he who
maintains the angels by his prefence, and feeds the birds
of the air, fuffered hunger for you, it is much more
reafonable that you mould endure it for yourfelf. What
pretence have you to value yourfelf upon being Chrift's
fervant, if whilft he is fafting, you fpend your whole
life in eating and drinking (4) ? If whilft he is undergoing
all kind of hardfhips for you, you will fufFer nothing at
all
(l)Luc. c. xxii. v. 34. (2) Gen. c. iii. (3) Matt. iv.
(4) Joan, c. xix.
Parti. Ch. 6. Remedies againjl Gluttony. 427
all for yourfelf ? if you imagine this crofs of abftinence is
too heavy(i), reflect upon the vinegar and gall which
our Saviour tailed upon the crofs ; becaufe. as St. Ber-
nard fays : " There is no meat fo unfavoury, but which
may be made palatable, if mixed with the gall and vi-
negar of Jefus Chrift."
4. Confider the abftinence of all the holy fathers of the
defart, who retiring themfelves far from any human con-
verfation, crucified their flefti with all its inordinate ap-
petites, in imitation of Chrift , and were able by the fa-
vour of this fame Lord, to live feveral years upon no-
thing but roots ; and obferved fuch rigorous abftinence,
as feems incredible to us. If thefe men followed Chrift
fo clofe, and got to heaven this way , how can you ex-
pect to go where they are, if you follow no other path
but that of delights and pleafures ?
5. Confider how many poor fouls there are, that would
be glad of a little bread and water to fatisfy their hunger,
and by this you will perceive how merciful and liberal
GOD has been to you, in providing fo much better for
you than he has done for them : and how unreafonable
it is to make his liberality and favours the inftruments
of your gluttony. Confider again, how often you have
received the Sacred Body of Chrift into your mouth, and
never confent that* death mould enter in at the fame gate,
which life comes in at. Confider that the pleafure of eat-
ing is confined to a very narrow fpace, and a ihort time.
What then can be more unreafonable, than that the whole
earth, air and fea mould not fuffice to fatisfy fo fmall a
part of man, and fo Ihort a pleafure ? yet for this very
often the poor are robbed ; for this many outrages are
committed, that fo the hunger of the little ones may
become the delight of great ones. It is a miferable cafe,
that the fatisfying of fo fmall a part, mould caft all men
headlong into hell, and that all the members and fenfes
mould iuffer everlafting torments for the greedinefs of
one of them. Do not you perceive how grofsly you err,
in pampering that flefh, which will foon be food for the
worms j and neglect the foul, which (hall at the fame
time
(l) Matt, c, xxvii,
428 The Smners Guide. Book II.
time be brought before the tribunal of GOD, where if
it be found empty of virtues, though the belly be never
fo full of its dainties, it (hall be condemned to everlaft-
ing torments ? nor mall the body efcape when the foul is
punifhed, becaufe as it was created for the foul, fo it
mall be tormented with it. So that defpifmg that which
is the beft part of you, and making much of that which
is the worft, you unhappily lofe both, and deftroy your-
felf with your own food ; becaufe you make the fleih,
which was given for your help and afliftance, the very
fnare to catch your foul in, which mall one day be the
companion of your torments, as it was here of your
fins.
5 Remember how poor and hungry Lazarus was j- ;
who defired to feed on the crumbs that fell from the rich
man's table, and could not get them. Yet he was carried
after his death, by the hands of angels into Abraham's
bofom-, whereas the rich glutton, who was cloathed in
purple, was buried in hell. For it is impo/Tible that hun-
ger and gluttony, pleafure and temperance, mould meet
with the fame fuccefs in the end : when once death
comes, pleafures will be punifhed with miferies, and mi-
feries rewarded with pleafures. What advantage have
you reaped by all your former excefs in eating and drink-
ing. All you have got is the remorfe of confcience,
which will perhaps fting and gall you for all eternity. So
that you have quite loft all you have devoured with fo
much laviflinefs; and all you have kept for yourfelf is,,
what you have given away to the poor; this is laid up
fecurely for you in heaven.
6. But to prevent your falling into this vice, you
rfnuft confider in the firft place, that when neceflity re-
quires to be fatisfied, the pleafure which lies hid under
this cloak, defigns to obtain its end, and the more it
covets its inordinate appetite under the pretence of a
lawful neceffity, the more eafily men are deceived by it.
For this reafon you are to ufe a great deal of caution
-and prudence in refraining the defires of pleafure, and in
.putting fenfuality under the government of reafon. If
then
-j- Luc. c. xvi.
Parti. Ch. 6. Remedies againft Gluttony. 429
then you have a mind that your flem fhould be fubjeft
to, and ferve the foul, make your foul fubmit itfelf to
GOD ; for it is requifite the foul (hould be governed by
GOD, that it may by that means, rule and tame the flem.
By the obfervance of this order, we mall be very fecurely
conducted : that is, when GOD mail govern reafon ; rea-
fon direct the foul , and the foul command the body ;
and thus the whole man will be entirely reformed and
changed. Whilft, on the contrary, if the foul is not go-
verned by reafon, and if reafon does not conform, in all
things, to the will of GOD, the body will be always rifing
up againft the foul.
8. When you are tempted by gluttony, fancy you have
already enjoyed that fhort delight, and that it is already
over ; for the delight of the tafte is like a paft dream,
with this difference, that the confcience is difturbed after
the pleafure is over. Whereas, if you overcome the
pleafure, your confcience continues quiet and eafy. There
is an excellent fentence of one of the learned ancients,
which comes home to our prefent purpofe ; it is this :
" If you have had any trouble in the performance of a
virtuous action, the trouble foon pafTes away, and the
virtue remains , but if you have taken any pleafure in
committing an evil action , the pleafure is foon over, and
then there is nothing left but the filth of it (i)."
CHAP. VII.
Remedies againji anger, and the hatred and enmities
which arife from it.
i. A NGER is an inordinate defire of revenge, againft
xV any one we imagine has offended us. The apoftle
has left us a good medicine againft this vice, when he
fays (2) : Let all lit term f\, and anger , and indignation, and
clamour^ and blafphemy, be 'put away from you, with all
malice. Be ye kind, merciful, forgiving one another, even
as God hath forgiven you in Chrifl. Our Saviour fpeaking
H h h in
(i) Aul. Gel. Noft. Attic. (2) Ephef. c. iv. v. 31, 32.
430 T^e Sinners Guide. Book II.
in St. Matthew of this vice, fays (i): That whofoever is
angry with bis brother Jhall be in danger of the judgment ,
and wbofoever Jhall fay to his brother thou fool> Jhall be in
danger of hell-fire.
2. Whenever you find yourfelf in danger of running
into this outrageous vice, do not forget to make ufe of
the following confiderations, and to arm yourfelf, as much
as you can, againft the temptation, Confider in the firfl
place, that even brute beafts live peaceably with thofe
of their own kind. We fee that elephants are friendly
to one another ; that fheep and oxen are in their flocks
and herds , that little birds fly together ; that cranes
take it by turns to ftand centry in the night , that ftorks,
'flags, dolphins, and many other creatures do the fame ;
every body knows the friendfhip there is between the
ants and the bees. Nay, even wild beafts, be they never
fo cruel, are at peace with one another. The lion does
,not vent his fury upon lions ; bears do not fight with
bears ; one wolf does not devour another ; nor do dra-
gons fall out amongft themfelves. In fine, the very de-
vils, the firft authors of all our difcord, have their mutual
ties, and exercife their tyranny by common confent.
Man whom peace mod becomes, and who Hands mod in
need of it, is the only creature that entertains an inve-
terate hatred againft his own kind. Nor is it lefs remar-
kable, that nature has furnifhed all other creatures with
arms to fight ; as the horfe with his feet, bulls with horns,
boars with tufks, bees with ftings, birds with beaks and
talons, and even gnats and flees are not without the
power of biting , but thou, O man whom fhe has de-
figntd for peace and concord, fhe fent into the world
naked and unarmed, that thou mighteft have nothing at
all to do harm with. Reflect then how unnatural it is
for you to endeavour to be revenged, or to return an in-
jury that has been offered to you ; efpecially with wea-
pons fought without yourfelf, when nature denied you.
3. Confider in the next place, that anger, and the de-
fire of revenge is a vice that become none but wild beafts ;
of whofe favage fury Solomon fays (2): GOD gave him
the
CO Matt. c. v. v. 22, (2) Wifd, c.vii.
Part I. Ch. 7. Remedies againjl Anger. 43 i
the knowledge ; and that you confequendy degenerate
and fall very low from the generoficy and noblencfs of
your condition, as often as you imitate the fury of lions,
ferpents, and other wild creatures. Elian relates a paf-
fage of a certain lion, that had been wounded once with
a lance in a chafe : a twelve-month after the perfon that
had given him the wound paffed by the fame way in com-
pany with King Juba, who had a great train attending
him. The lion knew the man again, and breaking thro*
the guards, notwithftanding all their endeavours to beat
him off, made no flop till he came to the man that had
hurt him, fell upon him and tore him to pieces. We fee
bulls do the fame every day to thofe that vex them.
Men that are given to anger and revenge imitate thefe
brutal motions ; for when they might quiet their fury
with reafon and human difcretion, they chufe rather to
follow the fury and impulfe of beads, and to make ufe
of that bafer part of their fouls, which even brutes have
as well as they, neglecting at the fame time that part of
them which is more divine, and which they mare in wuh
the angels. If you fay" it is very hard to quell and tame
a heart, when once it is provoked ; why do not you con-
fider how much harder that is, which the Son of GOD
has undergone for your fake ? What were you when he
fhed his blood for the love of you ? were you not at that
time his enemy ? why do not you confider how patiently
he bears with you, notwithftanding the fins you are
hourly committing againfl him ; and with what mercy
he is ready to receive you, when you return home to
him ? You will fay perhaps your enemy does not deferve
to be pardoned, do you deferve any better, that GOD
fhould pardon you ? you will have GOD (hew his mercy
to you, whilft you yourfelf will exercife nothing but
juftice upon your neighbour. Confider, that if your
enemy does not deferve to be forgiven, you yourfelf are
unworthy of pardon, and Jefus Chrift is mod worthy
that you mould pardon your enemy, for the love of him.
Confider, that as long as you keep any malice in your
heart, you cannot make GOD any offering that he will
H h h 2 accept
43 2 The Sinners Guide. Book II.
accept of. Our Saviour for this reafon fays (i) : If thou
bring thy gift to the altar, and there jhalt remember that thy
brother bath any thing againft thee : leave there thy gift be-
fore the altar i and go firft to be reconciled to thy brother 5
and then come and offer thy gift. This fufficiently mews
what a grievous crime difcord is ; becaufe, as long as it
continues, you are one of GOD'S enemies ; and do what
you will in this ftate, you never will be able to pleafe him ;
whereupon St. Gregory fays (2): " That all our good
adions can have no merit, unlefs we fuffer with patience
the injuries that are offered us."
5. You are alfo to confider what he is, whom you
look upon as your enemy ; for he muft of neceflity be
either a juft man or a finner. If he be a juft man, it is
certainly a very deplorable thing to wifli any ill to fuch
a one, and to reckon him your enemy, whom GOD
looks upon as his friend. But if he be a finner, it is a
a cafe no iefs lamentable, to defire to be revenged of
another man's wickednefs, by being wicked yourfelf,
and by making yourfelf judge in your own caufe, to
commit an injuftice yourfelf, that you may the more
eafily punim another man's. If the other perfon mould
endeavour to revenge his injuries as much as you do
yours, 'when will your quarrels be at an end ? the apoftle
teaches us a much mere generous way of over-coming
our enemies, when he fays ; Overcome evil with good (3),
that is to fay, another man's bad aflions by our own
good ones. For whilft you are endeavouring to return
evil for evil, and are unwilling to yield in any point
whatever, you may often happen to be (hamefully foiled,
whilft you are carried away by anger, and overcome by
your paflion , whereas, if you had refifted it, you would
have fliewn yourfelf much ftronger than him, who mould
have taken a town by force of arms. For the taking of
a city, which is a thing without you, is not half fo confi-
derable a viftory, as is the fubduing of the paffions thaf
are within you j the putting of yourfelf under your own
equitable laws, and the bridling and flopping of your
anger
(i) Matt. c. v. v. 23, 24. {%} 2i Moral, c. 16,
(3) Rom. c.xii. v. 21.
Parti. Ch. 7. Remedies again/I Anger. 433
anger in its heat, and in its moil vigorous failles. For if
you do not fupprefs it in time, it will rife up againft you,
and make you do that which you will afterwards be ferry
for. And what is worft of all, you will fcarce be able to
know what mifchief you do, becaufe an angry man thinks
whatever he does, in order to revenge himfelf, he has al-
ways juftice on his fide. Nay, he is often deceived fo
far, as to imagine that the very heat of his anger, is no.
thing but a zeal for juftice, and thus vice hides itfelf
under the colour of virtue.
SECT. I.
6. One therefore of the moft fovereign remedies for
the better over-coming of the vice, is to endeavour to
pluck up this evil root of an inordinate love of yourfelf,
and of every thing that belongs to you ; otherwifc the
leaft word fpoken either againft you or yours, will make
you fly out into a pafFion : and befides, the more natu-
rally you mail find yourfelf inclined to anger, you ought
to labour fo much the harder for the acquiring of pati-
ence, by confidering before hand, and preventing all
kinds of grievances which you are like to meet with in
your affairs , for the forefeeing of any misfortune leffens
the influence it would otherwife have had over us, For
this reafon you are to make a ftrong refolution, as often
as you mail perceive yourfelf breaking out into a paf-
fion, not to fay or do any thing whilft you are in that dif-
pofition, not to believe even your ownfelf, but to fufpeft
whatever your heart (hall at that time dictate to you,
let it feem never fo juft and reafonable j put off the
execution till fuch time as your paffions is over, or fay
the Pater-nofter once over, or oftner, or fome other de-
vout prayer. Plutarch tells us of a very eminent and
learned philofopher, who taking his leave of a prince hi
great friend, advifed him never when he was in a paflTion,
to order any thing to be done till he had firft laid the
letters of the alphabet over, to give him to underftand,
what ram and inconfiderate actions the heat of anger
would excite him to,
7. And
434 Tb* Sinners Guide. Book II.
7. And it is very obfervable, that though this is the
word time that can be for a man to refolve upon any
thing he has to do, yet at no time has he a ftronger de-
fire to do any thing in than this, which obliges you to
be very prudent and rigorous in refitting of the temp-
tation. For as a man that is drunk is incapable of afting
according to reafon, and afterwards repents him of what
he has done, as is written of Alexander the Great ; fo
he that is drunk with the wine of anger, and blinded
with the vapours of this paffion, cannot follow any ad-
vice or counfel to day, but he will dillike and condemn
it tomorrow. For it is certain, that the worft counsellors
in the world are anger, wine, and the defires of the
fiefh ; and therefore Solomon fays, 'That wine and women
made wife men bejide themfelves. Where by wine, he
means not only real wine, which is wont to blind the
reafon, but any violent paflion, which in fome manner
blinds the fenfes, and yet whatfoever a man does, in fuch
a difpofition, is neverthelefs a fin.
It is very advifeable, whenever you are angry, to em-
ploy yourftlf about fomething elfe, and to put the thing
out of your mind, which was the occafion of your paf-
fion, becaufe if you take away the fuel that nourimes
the fire, the flame muft of neceffity go out. Endeavour
alfo to love what neceflity obliges you to fuffer : for if
differing and love do not go together, the patience which
appears on the outfide, is very often turned into hatred;
whereupon St. Paul having faid, Charity is patience ; im-
mediately adds, It is kind; becaufe true charity never
fails to have a kind and tender love for thofe perfons
who fuffer patiently. In fine, it is farther advifable, to
give your neighbour time to let his anger work off; for
if you will but retire a little when you fee him in a paf-
fion, you will give him room to overcome it by degrees ;
or at Itail in iuch a conjuncture, you muft anfwer him
with a great deal of civility and mildnefs ; becaufe as
Solomon fays, A [oft anfwer appeafes anger *
C II A R
*Prov. c. xx. v. i.
Part I. Ch. 8. Remedies againft Sloth. 435
CHAP VIII.
Remedies againft Sloth.
i. O LOTH is a lazinefs of mind in performing of
O any thing that is good, and particularly a loathing
and diftafte of fpiritual things *. We may guefs at the
danger which attends this vice, from the words of our
Saviour. Every tree that bringeth not forth good fruit,
Jhall be cut down, and Jhall be caft into the fire f. And in
another place he adviles us to live with a great deal of
care and diligence, a virtue direclly oppofite to thi< vice;
Watch and pray, becaufe you do not know when GOD wilt
come J.
2. Whenever therefore you perceive yourfelf tempted
to this fin, defend yourfelf againft it by the following
confideration. Confider in the firft place what toils and
hardfliips Chrift underwent for your fake, from the very
beginning of his life, to the end of it: how often he
fpent whole nights without taking any reft in continual
prayer, how he travelled up and down from town to
town, inftructing and curing men of their infirmities
and corporal ailments : how his employ was upon fuch
things as conduced to our falvation i and what is much
more than all this, how at the fame time of his pafiion,
he carried the heavy burthen of the crofs upon his
moft facred moulders, bending under the weight of all
thofe bitter torments which he had been put to but juft
before. If therefore the GOD of Majefty himfelf, has
taken fo much pains to procure your falvation, how much
more are you obliged to labour for the fame end ? it was
to free you from your fins, that this moll tender lamb
fuffered fo much ; and will not you undergo 1 the lead
trouble in the world, to be discharged from the guilt of
them ? confider what pains the apoftles took, when they
travelled all the world over to preach the gofpel. Con-
fider how much the martyrs, how much the confefibrs,
how much the virgins, how much all the holy fathers
that retired into defarts, from the converfation of men
under-
* Caflian. L. to. "f" Matt. c. vii. v. 19. J Mar.c.xiii. v. 3^.
43 6 'The Sinners Guide. Book II.
underwent, how much, in fine, all the faints now reign-
ing with GOD, have differed; they, who by their doc-
trine, by their labours and fweat, have defended the true
faith of Chrift, and increafed the Holy Catholic Church
to this very day.
3 Confider that there is nothing in nature altogether
idle ; for the blefled troops of faints and angels in hea-
ven, are continually fmging GOD'S praifes, and adoring
him; the fun, moon and ftars, with all the heavenly
bodies, are in a perpetual circle of labour to ferve us.
The plants and trees are always increafmg from a fmall
root, till they come to their juft proportion and bignefs.
The ants are bufy all fummer, getting in corn to main-
tain them in winter. The bees employ themfelves in
making their honey-combs, and are careful to turn out
the drones, and fuch that will not work ; we find the
fame in all other creatures whatever. And can you, O
man, who are a rational creature, give yourfelf up to
lazinefs and floth, and not to be amamed of it, when
you fee there is not an irrational creature, but has a horror
of this vice, by bare inftinft of nature ?
4. Again, if merchants and tradefmen take fuch pains
to gather their perifhable riches, the preferving of which
wants as much care and folicitude, as the fcraping of
them together did ; what pains mould not you take, who
are to trade for heaven, about the acquifition of eternal
treafures, which are never to be loft when once gained ?
5. Confider that if you are unwilling to labour now,
you have time and ftrength, the time may come here-
after, when you (hall have neither the one nor the other.
It is what we have daily examples of in others ; the time
of this life is fhort, and full of a thoufand incumbrances,
and therefore you ought to have a care of lofing the
opportunities you have of doing good, through your
own idlenefs and floth, The night cometb, when no man can
work *.
6. Confider, that the multitude and grievoufnefs of
your fins, require a very rigorous penance, and a great
deal of fervour and devotion, to fatisfy for them. St.
Ptter
* Joan. c. ix. v. 4.
Parti. Ch. 8. Remedies again/I Sloth. 437
Peter denied our Saviour three times, and wept all his
life after for it, though he was already pardoned f. St.
Mary Magdalen bewailed to the Jaft moment of her life,
the fins me had committed before her converfion -, and
yet me heard our Saviour himfelf with fweetnefs and
mercy, fay, Thy Jins are forgiven thee f. I omit here for
fear of being too tedious upon this matter, the exam-
ples of feveral others, who fet no fhorter bounds to their
penance, than thofe of their life ; though they had never
offended GOD fo heinoufly as you have done. And can
you, who every day heap fins upon fins, think any pains
or labour too much, that is required from you in fatif-
faclion for your crimes ? let it therefore be your chief
employ, during the time of grace and mercy, to bring
forth worthy fruits of penance ; that fo you may, by the
labours you endure in this life, buy off the torments you
muft otherwife fuffer in the next ; for though all our en-
deavours and actions feem mean and inconfiderable, yet
they are very meritorious, inafmuch as they are the ef-
fects of grace , and therefore, though they are but tem-
poral, if we confider only the labour, they are at the
fame time eternal, if we have a regard to the reward :
they are fhort indeed as to their continuance , but the
crown they are rewarded with, will laft for ever. Let us
not therefore fuffer the time which is given to merit in,
pafs away without reaping any good from it ; let us fet
before our eyes the example of a certain holr man, who
ufed to cry out every time he heard the clock ftrike ;
" O my Lord and my GOD, here is another hour gone
out of the number of thofe you intended for the mending
of my life, and for which I am to give you an account."
7. As often as we find ourfelves furrounded with
troubles, let us remember it is by the way of tribulations,
that we are to enter the kingdom of heaven ( i ), and
that none will be crowned but he that fights courage-
oufly. But if you imagine you have taken fufficient
pains, and fought long enough already, remember what
the fcripture fays (2) : But he that perfeveretb to the end,
I ii be
-f- Matt. c. xxvii J Luc. c. vii. (1)2 Tim.e, ii. v. 4.
(2) Matt, c. ii. v. 13.
438 The Sinners Guide. Book II.
he /ball be faved. So that all our actions will prove un-
profitable, and our labours go unrewarded, without this
virtue of perfeverance , neither mall he that runs, get
the prize, nor he that ferves GOD, obtain the laft favour,
if he does not perfevere. For this reafon our Saviour
would not come down from the crofs, when the Jews
defired it ( i ), that the work of our redemption might
not be left imperfect. And the fame reafon obliges us,
if we intend to tread in the fteps our Head has marked
out for vis, to ufe our utmoft diligence, and not to leave
off our work till death ; becaufe the reward which GOD
will give us, is to laft for all eternity. Let us not ceafe
from doing penance, let us not lay down the crofs we
have taken up, after Chrift ; for if we do, what profit
fhall we get by a long and profperous voyage, if we be
caft away at laft, in the very haven (2).
8. You are not to be frighted at the difficulty of the
labours, nor at the dangers of the combat ; for GOD,
who encourages you to fight, helps you to overcome,
fees the battle, fupports you when you faint, and crowns
you when you conquer. But if at any time you fhould
faint under the weight of your labours, you may make
ufe of this remedy to bring you to yourfelf again. Do
not make any companion between the troubles of virtue,
and the pleaiure that is in its oppofite vice; but betwixt
the pain you find in virtue, and that which you muft
feel if you fhould commit the fin. Compare the delight
the crime may give you, whilft you are committing it,
with the joys you will one day receive in eternal glory :
and by this you will perceive how much more advan-
tageous it is to follow virtue than vice. When you have
won one battle, do not become negligent ; for it often
happens, that fuccefs makes us carelefs ; but be always
upon your guard, as if you expected another alarm every
moment ; becaufe it is as impofiible for a man to live
without temptations, as it is for the fea to be always in
a calm. Befides, a man is generally expofed to the mod
violent temptations, at his beginning to lead a new life ;
for, the enemy does not think it worth his while to tempt
thofe
(i) Matt. c. xxvii. (2) Eccl. c. xviii.
Part I. Ch. 8. Remedies agatnft Sloth. 439
thofe whom he is mafter of already ; he fets upon them
that are out of his jurifdiftion and power : fo that it is
your bufmefs to be always upon the guard. To be never
unprepared or without your arms in your hands, as long
as you are ported upon the frontiers : and if you mould
at any time perceive your foul wounded, you muft not
think then to ftand with your arms acrofs, or fling your
fhield and fword away, and deliver yourfelf up to your
enemy ; you are rather to imitate brave foldiers, who
looking upon it as a difgrace to be defeated or forced to
fly -, fet upon the enemy again, and the more they are
wounded, the more vigoroufly they return the ftrokes.
And thus recovering new ftrength by your fall, you will
foon fee thofe perfons fly from whom you fled before ;
and you yourfelf will purfue thofe who before purfued
you. But if, as it often happens in an engagement, you
fhould be wounded a fecond time, you are not therefore
to be difcouraged, but remember, that refolute and brave
men, do not fight with hopes of being never wounded,
but with a refolution never to furrender themfelves up to
their enemies : for, we cannot fay, that a man is over-
come when he has received many wounds, but when
after having been wounded, he flings his arms away, and
lofes all his courage. If therefore you mould ever re-
ceive a wound, endeavour to heal it as foon as you can ;
becaufe it is much eafier curing one than many ; and a
green one is fooner clofed up, than one that is old and
rankled.
9. Do not think you have done enough in refitting a
temptation, but rather endeavour to draw from the
temptation incentives to virtue ; and fo, by your own
diligence, and GOD'S grace, you will not be the worfe
but the better for having been tempted ; and turn all to
your own benefit and advantage. If you mould be
tempted either by impurity or gluttony, leflen a little of
the good chear you were ufed to before, though it never
went beyond what is lawful and allowable ; and encreafe
your fafting and devotion. If avarice mould afiault you,
be more frequent in alms and good works. If you
dfaould be fet upon by vain-glory, humble yourfelf fo
I i i 2 much
44 The Sinners Guide. Book II.
much the more in all things. If you do fo, the devil
may perhaps be afraid to folicit you again, for fear of
giving you an opportunity of bettering yourfelf, and of
doing good works, when it is his defire, that every action
you do fhould be evil. Let your chief bufmefs be to
fly idlenefs, and never be fo much out of employment,
as not to attend to fomething that may be for your ad-
vantage, nor fo much employed, as in the midft of your
bufmefs, not to endeavour to lift up your heart to GOD,
an,d to treat fometimes with him.
CHAP. IX.
Of feme other Jins wbicb every good Cbrijlian muft endeavour
to avoid.
i. TJESIDES thefe feven capital fins, there are feveral
X3 others that fpring from them ; which every good
Chriftian ought to avoid as carefully as thofc we have al-
ready fpoken of. One of the chiefeft of thefe, is the
taking of GOD'S name in vain, becaufe this fin points
directly to GOD ; and is in itfclf, much more heinous
than any we commit againft our neighbour, let it be
never fo "great. Nor is this true only, when a man
fwears by GOD'S own name ; but when he fwears by the
crofs, by any of the faints, or by his own falvation, be-
caufe any of thefe oaths is a mortal fin, if brought to
afTert or favour a lie, and feverely cenfured in Holy Writ,
as highly injurious to the Divine Majefty. It is true,
that when a man fwears to a lie without reflecting on it,
he does not fin mortally ; becaufe where there is no de-
termination of the will, and where reafon does not pafs
a judgment upon the matter, there can be no mortal fin.
But this is not to be underftood of thofe perfons, who
have a cuftom of fwearing without any kind of fcruple,
without confidering either how, or what it is they fwear,
and without making the leaft endeavour towards breaking
of the bad habit. Such men as thefe being accuftomed
to fwear to a lie, without ever reflecting upon it, are by
no
Part. I. Ch 9. Remedies againjl other Sins. 441
no means free from fin, becaufe it is what they both
might and ought to have been careful in. Nor can they
alledge for their excufe, that they did not think of what
they laid, or did not defign to fwear to a lie ; becaufe,
fince they will not break off this habit, it is not their
will to avoid the effects of it ; and therefore thefe, and
fuch like inconveniencies, are always looked upon as
voluntary fins.
3. For this reafon every Chriftian ought to labour for
the rooting out of this evil cuftom, that fo thefe inad-
vertencies may not be reckoned as mortal fins. The
beft method for effe&ing of this, is to take the advice
given us by our Saviour, and after him by his holy
apoftle St. James, Afave all things, my brethren, do not
Jwear \ neither by heaven, nor by earth -, fwear not in any
other manner whatever : but let your difcourfe be\ Yea, yea\
Nay, nay , that you may not fall under the judgment *.
Which is, that you may not be wrought upon by cuftom,
to fwear DO what is falfe, and to be condemned to ever-
lafting death. Nor is a man only to endeavour to avoid
this fm in himfelf, he is obliged to excite in his children,
his fervants, and in all his family, a horror and detefta-
tion of the fame vice j and to reprove his acquaintance
and companions of it. And when he happens himielf to
be carelefs in this point, let him in punifhment of his
neglect, give fome alms, or fay a Pater- nofter, or an
Ave Maria, not fo much in penance for his fault, as for
a memorial and advertifement to him, not to fall into
it again.
SECT I.
Of detraction, fc offing, and judging rajhly.
Another fin we are to be very diligent in avoiding is,
that of detraction, as much ufed in the world as the
former , for there is no houfe fo ftrong, no fociety fo re-
ligious, or place fo facred, as to eicape the lafh of a li-
centious tongue. But though this vice is familiar to all
forts of perfons (for the world, as it gives good men fuf-
ficient reafon to weep, by its daily follies, fo it fupplies
the
* Matt. c. v. v. 34. Joe. c. v. v. 12.
442 he Sinners Guide. Book II.
the weak with matter of calumny and'flander) yet there
are always fome perfons to be met with, that are more
naturally and more paflionately inclined to this vice than
others. For, as there are fome palates that can relifh
nothing that is fweet, and love nothing but what is
bitter or fowre , fo there are fome kinds of men, fo cor-
rupt in themfelves, and fo full of a heavy and melancholy
humour ; that no fubject of virtue, nor any commenda-
tion of ones neighbour favours well with them, but they
only delight in railing, fcoffing and detraction. So that
they are as it were afleep, and dumb to all other dif-
courfe j but as foon as any man happens to touch upon
this firing, they are prefently awake again, and ready to
lafh out upon that fubject.
5. That you may therefore conceive a great hatred of
fo hurtful, and fo execrable a vice as this is, confider
three great evils it draws after it. The firft is, that it
is not very far from mortal fin, for there is but a very
little diftance between cenfuring and detraction ; and
thefe two vices being fo near neighbours, it is eafy to
pafs from the one to the other , as the philofophers fay,
that thcfe elements which agree in any one quality, may
be eafily converted into another. Thus we fee how often
it happens that men, when they begin to cenfure, de-
fcend without any fcruple, from general imperfections to
particulars, from public to private, and from little to
great ones. By this means they blemifh their neighbour's
reputation, and leave it without endeavouring to wipe
off the fpot. For when the tongue is once going, and
the defire or itch of magnifying things prevails, it is as
hard a matter to fupprefs the motion of the heart, as it
is to flop the violence of the flame, when blown upon by
the wind, or to keep in a hard mouth'd horfe when once
he has got his head. Then the railer has no refpect for
any man, and never (tops till he difcovers the mod hid-
den fecrets. This was the reafon why the author of Ec-
clefiafticus, defircd fo earneftly to have a guard fet at
this little gate, when he faid (i) : Who will fet a guard
4<ver my month ; and a fure feat upon my lips ; tbat I j "all wt
by
(i) Eccl. c.xxii. v. 33,
Part I. Ch. 9. Remedies againft Detraction, &c. 443
by them, and that my tongue dejlrey me not. He that faid
it, very well knew the great confequence and the diffi-
culty of this affair ; becaufe he expected his cure from-
none but GOD ; who is the only phyfician that can cure
this diftemper, according to theie words of Solomon (i) :
It is the part of man to prepare the foul ; and of the Lord
to govern the tongue. So weighty a concern this is.
6. The fecond evil which attends this vice is, its beino-,
very prejudicial and dangerous: becaufe there are three
evils- in it at leaft, which cannot be avoided-, the rirft
concerns him that fpeaks , the fecond thofe that hearken,,
and confent to it ; and the third concerns the abfrnt, who
are talked of. It is a common faying, that walls have
ears, and words have wings ; and men love to feek new
friends and to ingratiate themfelves with others, by car-
rying tales and ftories, under pretence of being concerned
for the honour of thofe perfons ill fpoken of; and fo when
thefe things come to the ears of the party that has been
defamed he is offended, and falls into a rage and paffion
againft the man that defamed him : whence follows ir-
reconcileable enmity, and fometimes duels and bloodfhed.
For this reafon the Wife Man faid : The whifperer and the
double-tongued is accurfed : for he hath troubled many that
were at peace (2). And all this, as you fee, comes from
a word fpoken out of feafon ; for, according to the ex-
preffion of the Wife Man : Of one fpark cometh a great
/r*(3).
7. This vice, upon account of thefe great damages,
is compared in fcripture fometimes to a rafor (4) which
ihaves the hair without being felt -, fometimes again to
bows and arrows, which fhoot at a great dittance and
wound thofe that are abfent-, at other times to ferpents,
that make no noife when they bite, yet leave their poifon-
in the wound (5). The Holy Ghoft is pleafed to give
us to underftand by thefe companions, the malice and
damages of that vice, which is lo great that the Wife
Man fays (6) : T'he Jiroke of a ivbip maketh a blue mark :
but the ftroke of the tongue will break the bones.
8. The
(i) Prov. c. xvi. v. i. (2) Eccl. c. xxviii. v. 15. (3) Ibid,
c. xi. v.34, (4)Pf.li. v.2, (5)Hrov, c.Xxv, v.i8, (6)Pf.vii.
444 3% e Sinners Guide. Book II.
8. The third evil that attends this vice is, its being
moft abominable and infamous amongft men : becaufe
every body flies as naturally from a detractor as from a
poifonous ferpent. And therefore the Wife Man fays :
A man full of tongue is terrible in his city (i}. Are not
thefe evils great enough to make you abhor a vice, which
is at once fo hurtful and fo unprofitable ? why will you
make yourfelf odious in the fight both of GOD and man,
without reaping any advantage by it ? efpecially by a (in
that is fo frequent and ufual, that you can fcarce fpeak
one word, without expofmg yourfelf to the danger of
falling into it. Look upon your neighbour's life as a
forbidden tree which you mould not fo much as touch.
You are to be careful in endeavouring never to fpeak
well of yourfelf, nor ill of others ; becaufe one is vanity,
and the other detraction. Talk of all perfons as if they
were virtuous men, and men of honour, and let all the
world believe, there is no wicked man in it, by your
difcourfe. Thus you will avoid many fins, fcruples, and
remorfes of confcience ; you will gain the favour both
of GOD and man, and be refpected as much by others,
as you refpect every body elfe. Put a bridle in your
mouth, and be always ready to repel and fwallow down
thofe words, which you perceive will be too fharp and
biting. Be allured that it is one of the moft prudent and
difcreet actions you can do to curb your tongue ; and that
there is fcarce any empire fo great, as that which a man
has, when he knows how to command and govern this
member.
9. Do not think you are free from this vice, when
you ufe craft in your detraction, by praifing a man firft,
when you defign to decry him. For, there are fome de-
tractors, like furgeons, who chafe the vein gently before
they open it, that their lancet may find the eafier pafTage,
and the blood fpurt out the more freely. The Royal
Prophet fpeaking of fuch perfons, fays (2) : Their words
Are fmoother than oil ; but at the fame time they are arrows.
10. And as it is a great virtue to forbear all detraction,
fo it is a much greater to rail at thofe who have done
us
(i) Eccl c, ix. v. 25. (2) Pfalm liv. v. 22.
Part I. Ch. 9. Remedies agamjl Detraction, &c. 445
us any injury. So that the more we find ourfelves inclined
to fay any thing againft them, the greater gencrofity it
will be to fay nothing, and to fubdue this paffion ; for
where the danger is greateft, there the mod precaution
is to be ufed.
11. Nor is it enough to forbear you rfelf from mur-
muring and detracting, you mud alfo fhut your ears
againft all that do fo, following the advice of Ecclefiaf-
ticus : Pledge in they ears, fays he, with thorns, hear not
a wicked tongue*. He thinks it not fufficient for you to
ftop your ears with cotton, or with any thing that is foft,
he would have you do it with thorns ', rhat fo the words
which otherwife you would have heard with pleafure,
may not only make no imprcffion upon your heart ; but
may prick the heart of him that delivers them, when he
fees by your looks, that you are difpleafed at what he has
told you. Solomon gives us the fame advice in clearer
terms, when he fay ; The north wind drive th away rain^
Jo doth a fad countenance a backbiting tongue -f. Becaufe,
as St. Jerom fays, " An arrow out of a bow cannot enter
into a hard ftone ; but on the contrary, flies back again,
and fometimes returns upon the man that mot it J.
12. For this reafon you are to impofe filence upon any
one that detracts, if he is your inferior, or of fuch a
condition and rank, that you may do it without offence.
If you cannot do this, you muft at leaft ufe fome cunning
to divert the difcourfe ; or, if that will not do, let the
feverity of your countenance make him aihamed of what
he has faid. By this means, being civilly told of his fault,
he will turn his difcourfe, and talk of fomething elfe.
But mould you, on the contrary, contenance him in the
leaft, you will encourage him to go on, and fo make
yourfelf as guilty, by hearing him, as he is by his talk-
ing : for as it is a very criminal action to fet a houfe on
fire, it would be very blameable, for another to ftand
warming his fingers by it, when charity bids him fetch
water to help to put it out.
K k k 13. Bur
* Eccl. c. xXviii. v. 28. -f Prov. c. xxv. v. 23. J Epift. 2.
ad Nepo. tiam.
446 The Sinners Guide. Book IL
13. But of all detractions, the greateft is, when a man
fpeaks ill of virtuous perfons ; becaufe it is the ready way
to dilcourage thofe that are but weak and faint-hearted,
and to give an abfolute repulfe to fuch as have no cou-
rage at all, fo as to deter them from entering into the
way of virtue. This would be laying a ftumbling-block
in their way, that are but juft beginning to walk, though
thofe that are quite grown up, know how to pafs over
it. And that you may have no reafon to fay, this is but
a fmall and inconfiderable fcandal , reflect upon thefe
words of our Saviour ; But he that foall fcandalize one of thefe
tittfe ones that believe in me , /'/ were better for him that a
milflcne were hanged about his neck^ and that he were
drowned in the depth of the Jea *. You are therefore to
account upon it as a kind of facriledge to make fcanda-
lous reflections on the fervants of GOD ; for, fuppofing
they are fuch as the wicked reprefent them, yet the cha-
racter they bear, mould make you have a refpect for
them, efpecially fmce God Almighty fpeaking of the
love he has for them, faysj For he that touches you,
tcucheth the apple of my eye "f.
14. Whatever we have here faid againfls detractors and
backbiters, may be applied to thofe that jeer and fcofFat
others, and with more than reafon, becaufe this vice,,
be fides its having all in it that the other has, is never
without a tincture of pride, prefumption, and contempt
of others , fo that, upon this confideration, we are more
obliged to avoid this vice, than the former. GOD, in
the old law, has given us a particular caution againit it,
in thefe words : Thou ft:> all not be a detractor nor a whifperer
among the people J. And therefore there is no need of
faying any more of the deformity of it, for what has been
faid may fuflice.
SECT. II.
Of rcfo judgments^ and of the commands of the church.
15. To thefe two fins, we may add that of ram judg-
ment, as coming very near to them, becaufe detractors
and jeerers, not only fpeek ill of things which really are,
but
*Matt.c,xviii. v.6. -j-Zach. c.ii. v.8. JLevit.c.xix. v,i6.
Part I. Ch. 9. OfRaJh Judgment, Sec. 447
but of whatever they imagine or fancy. And, that they
may never want fomething to be biting upon, t.ic-y iur-
nifh themfelves when there is no occafion, by rafti judg-
ments and fecrets fufpicions j by turning the w.mt iiJe
of a thing outwards, when they might as eaiily tu ii cli
beft; and this, in oppofition to what our S,-
commanded us, faying, Judge not that \;uu .;*.
judged \ condemn not, and you Jhall not be condt
This may often happen to be a mortal fin, if the ma r
a man pafies fentence upon, is of concern and we.
and the judgment grounded on a fhallow and weak foun-
dation : but if it proves to be rather a fufpicion than a
judgment, it will not then be a mortal fin, becaufe the
act is not entire and perfect.
1 6. Befides thefe fins againft GOD, there are thofe
which a man commits againft the five commandments of
the church, which oblige us by precept. As hearing
mafs upon fundays and holy days, confeffing our fins once
a year, communicating at Eafter, falling all days ap-
pointed by the church, and paying of tithes. The com-
mandment of fading, binds from one and twenty years
of age and upwards, more or Iefs 3 according to the dii-
cretion of the confeffor or curate, if a man is not fick
or very weak, or old labouring men, nurfes that give
fuck, or women that are with child, and fuch as are not
able to afford themfelves one good meal a day, and o
there may be other lawful impediments.
17. As to the hearing of mafs upon fundays and holy
days, a man muft endeavour to aflift there, not only in
body, but in fpirit, having his mind recollected ; and
with a profound filence with his heart fixed upon GOD,
or upon the myfteries of the mafs, or bufied with fome
other pious thoughts, or faying fome devout prayers.
1 8. And as for thofe perfons who have fervants, and
children, and a family to look after, they mould be very
careful and diligent, and feeing that all under their
charge, here mafs upon holy days , and if they cannot
let them go to high mafs, becaufe of th^ir being im-
ployed about neceSary bufinefs, at Icaft, they muft make
Kkk 2 them
* Matt, c, vii. v. i.
4^ The Sinners Guide. Book II,
them go fome time in the morning to hear a private
mafs, that fo they may comply with their obligation.
There are many mafters of families, very blameable and
negligent in this point, and they muft anfwer for it to
GOD. It is true, when there is any juft and prefiing ne-
ceflity, that hinders a perfon from hearing mafs -, as his
looking after a fick perfon, or any fuch employment, it
will not be then imputed to him as a fin, becaufe necef-
fity excufes a man from this law.
19. Thefe are the mod ufual fins which man generally
falls into. It is our duty always to endeavour to avoid
them all ; fome becaufe they are mortal, others becaufe
they are very near to mortal fin, and others again, be-
caufe they are more henious of themfelves, than other
common venial fins. This is the way to preferve our
innocence, and thofe white garments which Solomon re-
quires of us, when he fays ; At all times let your garments
be white, and let not oil depart from thy head ( i ). That is,
the unction of divine grace, which enlightens and
ftrengthens us upon all occafions, and which inftrucls us
in and encourages us to all kind of good.
CHAP X.
Of venial fins.
I, ripHOUGH thefe be the chief fins you are carefully
JL to avoid, yet do not think you are therefore al-
lowed to run freely into all venial fins. On the contrary,
I earneftly intreat you, not to be one of thofe, who make
no fcruple of committing a fin, when once they know it
is not mortal. Confider what the Wife Man fays : He
that contemneth fmall things, will fall by degrees into
greater (2). Think of the olc^proverbi for want of a
nail we lofe a (hoe, for want of a flioe a horfe, and for
want of a horfe a trooper. Houfes that fall with age,
begin their decay with fome little flaw, which by degrees
grows bigger and bigger, till the whole building comes
to
(i) Eccl. c. ix. v. 8. (3) Eccl, c. xix, v. i.
Parti. Ch. 10. Of Venal Sin. 449
to the ground. Confider, that though in reality neither
feven thoufand venial fins, nor feven thoufand to thofe,
can make Up one mortal , yet that which St. Auguftine
fays is true ( i ) : "Do not defpife venial fins, becaufe
they are little , but be afraid of committing them, be-
caufe they are many : we often fee that little animals may
kill a man, when there is a great number of them : is
not a grain of land a very fmall thing ? and yet if you
overload a veiTel with it, it will certainly fink. How
fmall are drops of water, yet they make the greateft
rivers, and bear down the moft {lately edifices in the
world." The meaning of this fentence of St. Auguftine,
is not that many venial amount to a mortal fin, but that
they difpofe the foul to mortal fin, and very often make
a man fall into it. Nor is this only true, but that alfo
which St. Gregory fays (2) : " That to fall into fmall
fins is fometimes more dangerous, than to fall into great
ones :" Becaufe the greater a fault is, the more it dif-
covers itfelf, and is by confequence the more eafy to
be remedied -, whereas little faults being looked upon as
nothing, the more fecurely a man commits them, the
greater danger he is in of falling frequently into the
fame again.
2. In fine, venial fins, tho' never fo little, are very
prejudicial to the foul j becaufe they take away devotion,
difturb the peace and quiet of confcience, extinguifh the
heat of charity, weaken the heart, deftroy the vigour of
the foul, impair the flrength of the fpiritual life, and in
fhort, refill in fome manner the Holy Ghoft himfelf, and
hinder his operations in us. For this reafon we are
obliged to ufe the utmoft diligence for avoiding of thefe
fins, fince it is certain there is no enemy, how mean fo-
evcr, but may be able to do us much harm, if we do
not fecure ourfelves againft him.
3, Now if you would know wherein thefe fins parti-
cularly confift , I anfwer, that in a little anger, gluttony,
or vanity, in idle words and thoughts, in immoderate
laughing
(l) Super Joan. Tree. 12. ad fin. Tom. p. & L. de dectm
ehordis. c. 1 1. & L. de Medicina Paenitentiufii ad fin. Tom. 9.
C. 2. (2)InPaftora3. p. 0.33.
45 *Tbe Sinners Guide. Book II.
laughing and jefting, in the lofs of time, in fleeping too
much, in lies and flatteries, and the like.
4. We have here defcribed three forts of fins, one
which is generally mortal, another that is commonly ve-
nial, and a third that lies as it were betwixt thefe two
extremes ; fo that they are fometimes mortal, and fome-
times only venial. It is requifite we fhun all thefe in ge-
neral, much more thofe which are in the middle, and
mod of all thofe that are mortal : becaufe by thofe alone
our peace with GOD is difturbed, our friendfhip violated,
and by the fame, we lofe all the goods of grace, and all
the infufed virtues : though faith and hope it is true,
cannot be loft but by the contrary afts.
CHAP. XL
Of fome other Jhorter remedies againft all forts offins^ but
-particularly thofe feven, called Capital.
i. f i ^HE feveral confiderations we have here fet down,
J[ will ferve to keep the foul in good order, and
well armed againft all kinds of fins : yet during the en-
gagement itjelf -, that is, when you are tempted to any
of thefe fins, you may make ufe of thefe fhort fentences,
found amongft the writings of a certain holy man, who
ufeol to arm himfelf thus, upon all occafions, againft
every one of thefe vices.
2. When pride affaulted him he faid : When I confi-
der with what an excefs of humility the moft high and
glorious Son of GOD has humbled himfelf for the love
of me ; no creature in the world can defpife me fo much,
as to make me think I do not deferve to be much more
contemned and defpifed.
3. If covetoufnefs fet upon him, his faying was;
Having cnce underftood that nothing can fatisfy my
foul, but GOD alone , I cannot but perfuade myfelf, that
it muft be a great folly to feek any thing befides him.
4. As often as impurity attacked him he faid : Being
fenfible of the great dignity my body is raifed to, when I
receive
Part I. Gh. 1 1. Other Remedies againft Sin. 451
receive my Saviour's moil facred body ; I fhould account
myfelf guilty of a horrible facrilege, fhould I defile the
temple he has confecrated to his fervice, with the filth of
carnal fin?.
5. If he was tempted to anger, he faid : No man
could ever injure him fo far, as to difturb and trouble
him, when he reflected upon the injuries he had offered
to GOD.
6. His defence againft hatred and envy was : I cannot
wifh any hurt to my neighbour, or refufe to pardon any
man ; knowing with what mercy my GOD has vouchfafed
to receive fuch a finner as I am.
7. Againft gluttony, he faid : That if any man would
but call to mind the bitter potion of vinegar and gall,
which they gave the Son of GOD for his laft refreshment,
in the midfl of all the torments he fuffered for us ; he
would be amamed to endeavour to pleafe his palate with
dainty meats ; being obliged to undergo fomething for
his own fins.
8. His faying againft floth was : Since I have been
taught, that for a little toil and labour here, I may pur-
chaie for myfelf everlafting glory, all the pains I can
poflibly take, for the obtaining of this happinefs, feem
very inconfiderable.
SECT. I.
9. St. Auguftine gives us another fort of fhort reme-
dies againft all vices ; though fome perfons attribute
them to St. Leo the Pope : He mews us in the fame,
how on the one fide each particular vice tempts us, and
what propofals it makes us : and on the other fide, he
fupplies us with fuch confiderations and reafons, as we
are to make ufe of againft it, which I will here fet
down, looking upon them as very ferviceable and be-
neficial.
10. Pride therefore begins firft to fpeak to us after
this manner : Certainly you excell others in knowledge,
in eloquence, in wealth, and in feveral other good qua-
lities ; it is therefore reafonable you mould have but
little efteem for others, as being fo far above them.
But
452 The Sinners Guide. Book II.
But humility anfwers : Remember that you are but duft
and alhes -, mere rottenefs and corruption at prefent \
and defigned to be the companion and food of worms in
a very little time. And fuppofing you are as great as
you imagine, yet the greater you are, if you do not
humble yourfelf the more, you will foon ceafe to be what
you were. Are you greater than the angels that fell ? do
you mine brighter upon earth than Lucifer did in hea*
ven ? Now, if his pride was the occafion of his falling
from fo high a ftate of glory, into fuch an abyfs of mi-
fery ; how can you think of rifing from fuch an excefs
of mifery to fuch a height of glory, when you are in all
refpefts as proud as he was ?
11. Vain-glory comes next, and fays : Do all the good
you can, and let every body know it, that they may take
you for a good man , that the whole world may reve-
rence and honour you , and that no one may mew you
the leaft difrefpeft. The fear of GOD anfwers : It is a
moil notorious folly to fling away the purchafe of eternal
glory, for a little temporal honour. Endeavour there-
fore to hide all the good actions you do, at leaft in de-
fire ; becaufe, if you have a real defire to conceal them,
it will be no vanity in you, if they mould come to be
known i for that cannot be called public which in your
wifhes is fecret.
12. Hypocrify fays: Since you have nothing in you
that is good , endeavour, at leaft, to make man believe
you have what you have not, that you- may not be hated
by all the world, if every body mould know you to be
what you are. True religion anfwers : endeavour much
more to be what you are not, than only to be thought
fo-, for, it is the proper duty of a Chriftian, not to en-
deavour to pafs for a good man, but to labour to make
himfelf fo , for all that you can get by impofmg upon
others, will be your own condemnation and ruin.
13. Contempt and difobedience fay, who are you,
that you fhould be fubjecT: to others inferior to you ? it
is but jnft you mould command, and they obey, fince
they do not come up to you, either in wit, judgment, or
virtue. It is enough for you to keep the commandments
of
Part.!. Ch 1 1. Other Remedies agamjl Sin. 453
of GOD, you need not trouble your head with thofe of
men. Subjection and obedience anfwers the lame reafon
that obliges you to an obfervance of GOD'S command-
ments, obliges you to fubmit to what men decree -, be-
caufe GOD himfelf his faid : Whofoever hearetb you, heareth
me ; and he that defpifeth you> defpifeth me *. But if you
fay that this (lands with reafon and juftice, when he that
commands is a good man - t and not otherwife ; hear what
the apoftle fays againft this opinion : There is no power but
from GOD , and thofe that are^ are ordained of GOD f. So
that it is none of your bufmefs to know what kind of
men your fuperiors are ; all you are to do, is to know
what they command, and put their orders in execution.
14. Envy fays; in what are you lefs than this man or
that ? why then mould not you have as much refpect
(hewed you as they have, or more ? how many things
can you do, which they cannot ? it is therefore unjuft,
that they fhould be made equal to you , or fet over you ?
brotherly love anfwers, if you are more virtuous than
others, you will be much fecurer in a low place than in
a high one , becaufe, the higher a man falls from, the
more dangerous will be his fall. Put the cafe, that there
are many men as rich or richer than you , what are you
the worfe for it ? you ought to confider, that whilft you
envy another that is in a better ftation, you make your-
felf like him, of whom it is faid ; By envy of the devil,
death came into the world, and they follow him that are of
his fide, fc
15. Hatred fays, God Almighty can never expect you
mould love him that is always contradicting and oppofmg
you in all things ; that is always detracting and back-
biting you ; that is always upbraiding you to your face,
with all your failings : that is, in fine, perpetually
thwarting you in all his words and actions ; for it is
certain, he would never thus trample upon you, if he
did not hate you- True love anfwers. Suppofing thefe
things are deteftable in a man, muft you therefore hate
the image of GOD, that is (lamped upon him ? did not
Lll J.-fus
* Luke, c. x. v. 16. -f Rom c. xiii. v. I. J Wild.
c. ii. v. 24, 25.
454 Tik Sinners Guide. Bookll
Jefus Chrift, even when he hung upon the crofs, love~
his enemies ? did he not advife us to the fame, a little
before his departure out of this world ? banim therefore
all the bitternefs of hatred from your breaft, and inftead
of it, take in the fweetnefs of love ; for befides the eter-
nal confiderations and reafons that oblige us to it, there
is nothing in this life more pleafant, nothing more fweet
than love, and nothing on the contrary, more bitter, no-
thing more diftafteful than hatred ; which like a canker,
ts always preying upon the bowels that firft gave it being.
1 6. Detraction is always crying, who can endure this ?
who can conceal the crimes fuch or fuch perfons have
committed, without being accefTary to them ? Brotherly
correction anfwers, we are neither to publilh, nor to con-
fent to our neighbours fins *. But he that has done amifs
is to be corrected with charity, and to be borne with pa-
tience. Befides, it is fometimes convenient to take no-
notice of a man, when he has committed a fault, that
you may afterwards have a more favourable opportunity 1
of reproving him.
17 Anger fays, how can you have patience to endure
the injuries that are offered you; and if you do refent
them, you will have greater affronts put upon you every
day. Patience anfwers, if you would but reflect upon
our Saviour's paffion, there is no wrong which you would
not be willing to put up. For St. Peter fays, Chrift alfo
fufferedfor us, leaving us an example, that we Jbould folhw
bisfteps , 'who when he fuffered^ never was angry with, nor
threatened them that ufedhim ill-\. We are therefore more
particularly obliged to imitate our Saviour in this point,
confidering that what we fuffer is fo little in comparifion
of what he underwent for us. For, he was affronted,
buffeted, fcourged, crowned with thorns, and crucified,
and yet we finful and miferable wretches fly into a pafTion
at every little word, and the leaft incivility that is, touches
lis to the quick.
1 8. Hardnefs of heart fays, how can you fpeak kindly
to men that are as ftupid, as ignorant, and fenfelefs as
brute beads, and who very often grow proud and faucy,
the
Matt. c. xvtii. v, 15. f I Pet. c. ii. v, 21.
. Ch. ii. Other Remedies agatnft Sin. 455
the kinder you are to them ? meaknefs anfwers, your
advice is not to be taken in this point , but the apoftle
who fays, he fervant of the Lord muft not wrangle*
but be mild towards men *. This fault of replying and
wrangling, it is true, is much more dangerous in infe-
riors ; becaufe it often happens, that they lofe the refpeft
they mould have for thofe that are put over them, when
they are too kindly dealt with ; and laugh at and ridicule
the humility and fweetnefs their fuperiors (hew them.
19. Preemption and rafhnefs fay, GOD in heaven is
witnefs of all your actions ; and therefore you need not
trouble your head about the opinion men have of you.
Our duty to our neighbour anfwers ; you are not to give
other perfons occafion of murmuring, or of revealing all
they think and fufpect of you ; but if what they find
fault with you for is true, tell them fmcerely you have
done amifs -, if falfe, you are with humility to deny i,t.
20. Sloth and idlenefs fay, you will foon lofe your
fight, if you give yourfelf thus continually to ftudy,
prayers and tears ; if you fpend a good part of the night
in performing of thefe exercifes, you will foon be dif-
trac~bed, if you tire yourfelf out with too much labour,
you will become unfit for any fpiritual exercifes. Dili-
gence and labour anfwer, why do you .promile yourfelf
many years to undergo thefe hardships and labours ? who
has given you any fecurity, that you mall live till to-
morrow, nay, till this very hour be over? have you
forgot what our Saviour faid , Watch^ becaufe you know
not the day nor the hour f. It is your bufinefs therefore,
to make off all idlenefs, becaufe the kingdom of heaven
is not for the flothful and tepid, but for fuch only as are
, diligent and refolute.
21. Covetoufnefs fays, if you give away what you
have to ftrangers, what will be left to maintain your own
family. Mercy anfwers, remember what happened to
the rich man in the gofpelj, that was cloathed in purple
and the fineft linnen, he was not condemned for taking
away another man's goods, but for not giving away his
own For this he was condemned to hell fire, and re-
Lll 2 duced
*2Tin. c. ii. v. 24. -f Matt. c. xxv. v. 43. J Luc. c. xvi.
456 The Sinner* Guide. Book II.
duced to fuch extremity there, as not to be able to ob-
tain one drop of water, though he .begged it with fo
much earnefinefs ; for, not giving the crumbs that fell
from his table to a poor man that was begging at his
door.
22. Gluttony fays, GOD created all things for your
nourimment , if therefore you refufe to eat, you flight
GOD'S favours ? temperance anfwers, what you fay is true
in one refpecl: ; for GOD created all things, that man
might not die for hunger. But to prevent his committ-
ing any excefs, he commanded him to be abftemious,
and not being fo, is reckoned one of the chief fins that
drew down GOD'S juft judgments upon the unhappy City
of Sodom *, and was the occafion of its utter ruin. For
that reafon a man, though he be in good health, is to
take his meat as a fick man does his phyfic ; that is, only
to fupply the prefent necetfity. So that, if he would
quite break himfelf of that vice, he muft, befides pre-
fcribing himfelf a certain quantity, and no more ; def-
pife all danties, unlefs either want of health or charity,
oblige him to the contrary.
23. Empty joy fays, why do you conceal and fmother
the joy of your heart ? let every body be fenfible of your
joy, and talk pleafantly and merrily with your compa-
nions, to divert them, and to make them laugh * gravity
anfwers ; what is the meaning of all this mirth and plea-
fantry -, have you overcome the devil ? is the time of
your banilhment expired, and are you called home to
your country ? you have forgot perhaps what our Saviour
laid \ Toujhott lament and weep, but the world Jhall rejoice ;
but your forroiv Jhatt be turned into joy\. Put a Hop there-
fore, I advife you, to this vain delight , for you have
not yet weathered all the ftorms, that are fo frequent
upon this dangerous fea.
24. Talkativenefs fays, there is no hurt in talking
much, if a man talks well , as on the contrary, he is
not free from fin, though he fpeak but little, if what he
fays be ill. Difcreet filence anfwers, what you fay is true,
yet it often happens, that when a man would fay many
good
* Ezcch, c. xvi. -f- John, c. xvi, v. 20.
Part I. Ch. 11. Other Remedies againfl Sin. 457
good things, he makes a bad end of what he began well.
And the Wife Man fays, In the multitude of words there
jhall not ivanf f>n *. And if you fliould be fo fortunate
as talking much, not to fpeak any thing that is hurtful,
it will be very hard to avoid all idle words which you
muft give an account of, at the day of judgment. You
muft therefore be moderate in your talk, be it never fo
good, leaft excefs mould make it quite otherwife.
25. Impurity fays,why are you not now to enjoy pleafures
and delights, fince you do not know what may happen to
you ? It is unreafonable to lofe fuch a favourable oppor-
tunity when you cannot tell how foon it may pafs away.
For, if GOD had not defigned that men mould enjoy
thefe pleafures, he would never have created men and
women at the beginning : Chaftity anfwers, I would not
have you pretend to be ignorant of what is prepared for
you after this life. For, if you will but live purely and
chaftly here, you mail enjoy fuch pleafures and delights,
as mall never have an end ; but if, oh the contrary, you
live lewdly here, you mall be condemned to torments for
all eternity hereafter. And the more fenfible you are of
the fhort durance of thefe falfe pleafures, the more reafon
you have to live chaftly , for how wretched an hour's
pleafure is that, which is purchafed at the expence of a
life that is to lad for ever.
26. All that has been hitherto faid may ferve to fur-
nifli us with fuch fpiritual weapons, as are neceffary for
this combat. By the help of which we mail obtain the
firft part of virtue, which is to abftain from fin, and to
maintain the poft which GOD put us in, and in which he
himfelf lives, that it be not furprized by the enemy. If
we defend it with refolution, we (hall have the honour
of entertaining this heavenly gueft , becaufe, as St. John
fays : God is charity , and he ihat abideth in charity, abide th
in God, and God in bim-\. And that man is in charity,
who never does any thing contrary to it, and nothing is
contrary to it, but mortal fin : againft wnich, all that we
. have faid in this book, is to be applied as a remedy and
preservative.
THE
* Prov. c. x. v. 19, -j- i John, c. iv. v. 16.
T HE
SINNERS GUIDE.
B O O K II. P A R T II.
Containing fuch Rules as are requifite for the Pra&ice
of Virtue.
CHAP. I.
Of three kinds of virtues* wherein eonjifts the fulnefs
of all Juftice.
HAVING in the firft part of this book, fpoken
of thofe vices which pollute and darken the foul';
let us treat now of fuch virtues, as adorn and
beautify it with the fpiritual ornament of juftice And
as it is the property of juftice to give every one his due,
whether it be GOD, our neighbour, orourfelf: fo there
are three forts of virtues that compofe it ; fome are par-
ticularly for the performance of the duty man owes to
<JOD : fome again, for that he owes to himfelf. This is
all he has to do, in order to fatisfy the obligations of
virtue and juftice, that is, for the making himfelf truly
juft and virtuous, the only thing we pretend to here.
2. If you would know, in fliort, how that is to be done,
and have it made more plain by a few familiar compan-
ions ; I fay, a man will comply exactly with thefe three
duties, if he has thefe three things , the heart of a fon
towards GOD -, the heart of a mother towards his neigh-
bours ; and that of a judge towards himfelf. In thefe
three points of juftice, the prophet placed the very per-
fection of our good, when he faid, / will Jhew thee, O
man, what is good, and what the Lord requireth of thee- t
verily* to do judgment* and to love mercy* and to walk care-
fully with thy GOD *. The doing of judgment, (hews a
* Mich. c. vi. v. 8. man
Part II. Ch. r. Man's Dafy to Mmfelf. 459.
man what he owes to himfelf : mercy what he owes to
his neighbours, and walking carefully with GOD, what
his obligation is to him, fmce all our good depends on
thefe three things ( i ), we will handle them now at large,
having only fpoken of them briefly in the memorial of
a Chriftian life, with a defign to explain them more fully
in, this place.
CHAP. II.
Of man's duty to himfelf.
r. O INCE charity begins at home ; let us now begin
^5 as the prophet did, that is, with the doing of
juftice or judgment, which is the part of a judge, and
which every man ought to exercile towards himfelf. Ther
duty of a good judge is to fee the ftate be orderly and
reformed. And becaufe in this little ftate or common-
wealth of man, there are two principal parts to reform \
that is, the body with all its members and fenfes, and
the foul with all its affections and powers. It is re-
quifite thofe things mould be all governed and directed,
according to the rules of virtue, which we mail here
ky down : And thus man will perform his duty to
himfelf.
SECT I.
Of the reformation $f the body.
The firft thing to be done, in order to reforming of
the body, is to fettle a juft decorum , obferving what
St. Auguftine fays in his rule (2) : That there mould be
nothing in our gate, our poilure, our drefs, or in any
thing elfe, that may give offence to our neighbour;
but that every thing in us (hould be conformable to the
fanctity of our profefilon. To this end, he that ferves
GOD muft endeavour to carry himfelf towards all men
with that modefty, with that humility, with that fwcet-
nefs and meeknefs, that every one he converfes with
may
(i) I Par. Tra. 4. c. 3; (2) V, Caflian, L, 5, c. 12.
460 > The Sinners Guide. Book II.
may .profit and be edified by his good example. The
apoftle would have us be like Tweet perfume, which im-
mediately communicates its fcent to every thing that
touches it, and makes the hands it has once been in,
fmell like itfelf: for fuch ought to be the difcourfe of
thofe . that ferve GOD, fuch their actions, their beha-
viour, and their converfation (i), that every body who
has any thing to do with them, may be edified and im-
proved by their example. This is one of the great be-
nefits that flows from modefty, and an outward com-
pofure, which is a kind of a filent fermon, by which
we invite men, by our good example, and without the
lead noife of words, to praife GOD and to love virtue,
according to what our Saviour commanded us, when he
faid(2) : Let your light fo Jbine before men, that they may
fee your good works, and glorify your Father who is in bea-
<uen. What Ifaiah fays, comes to the fame purpofe(3,) :
I'be fervants of God Jh all be called the mighty ones of juftice,
the planting of the Lord to glorify him. Yet we are not to
think this gives us any privilege to do good works n
purpose, that they may be feen (4) , " We ought rather,
according to St. Gregory's rule, to publifh that good we
do in fuch a manner, that the intention may ftill be
unknown, that fo our good action may be a pattern for
our neighbours, and the intention we have of pleafing
none but GOD, mav make us always define fecrecy."
3, The fecond advantage reaped by this outward com-
pofure of the body, js the fecurity of the inward man,
and a prefervative of devotion. For the union and tye
that is betwixt thefe two, is fo clofe, that what one has,
the other immediately partakes of, and fo on the con-
trary.. For this reafon, if the fpirit is in good order,
the body immediately is fo too, and that naturally : and
if on the other fide, the body is uneafy and irregular,
the fpirit grows irregular and uneafy : fo that one of
them is like a glafs to the other. For as you may fee
all you do in a glafs that Hands before you , fo all that
pafles in either of thefe two, is immediately reprefented
in
(1)2 Cor. c. ii. v. 15. (2) Matt. c. v. v. 16. (3)
c.lxi. v. 3. (4) Lib. 29. Moral, c. 18.
Part II Ch. 2. Mans Duty to himfelf. 46 1
in the other : and this is the reafon why an outward com-
pofure and modefty, is of fo great an afiiftance to an
inward; and it would be a matter of wonder to find a
recollected mind, in a troubled and diftracted body.
Upon that account the Wife Man fays, He that is hafty
with his fiet Jhalljlumble (i), giving us to underftand by
this, that thofe perfons who fall from the gravity and
ftaidnefs that Chriftian difcipline requires, are frequently
fubject to (tumble, and cannot but often fall into a great
many failings, as thofe who walk toofaft, make frequent
trips.
4. The third good effect of this virtue is, the main-
taining of a man in the authority and greatnefs, that
belongs to his perfon and employ, if he be a man in,
any dignity, or confiderable charge, as holy Job kept
up his, who tells us himfelf in one place, That the light
of his countenance, amidft all his feveral accidents, fell not
on the earth (2). In another place he fays, that his au-
thority was fo great, that young men, When they faw
him, hid tbemfelves ; and that old men rofe up to pay him
refpctl: -, that princes ceafed to fpeak, and laid their fingers on
their mouths (%}, out of the reverence they had for him.
The holy man backed this authority of his, which had
not the leait appearance of pride in it, with fo much
fweetnefs and mildnefs, that he fays of himfelf-, 'That
even when he fat like a king, with his army about him, he
was the comforter of them that mourned (4).
5. You may obferve from hence, that the want of
this modefty and compofure, is not condemned by wife
men for a great fault, fo much as it is for a fign of levity;
becaufe the immoderate loofenefs of the outward man,
is a proof of the lightnefs and unfettlednefs of the
inward. And therefore the author of Ecclefiafticus fays,
The attire of the body, and the laughter of the teeth, and
the gate of the man, /hew what he is (5), Solomon af-
firms the fame in his Proverbs, where he fays, As the
faces of them that look therein Jhine in the water, fo the
M m m hearts
(l) Prov. c. xix. v. 2. (2) Job, c. xxix. v. 24. (3) Ibid,
v. 8,9. (4) Ibid. v. 25. (5)Ecclf. c. xix. v. 27.
462 The Sinners Guide. r Book II.
hearts of men are laid epen to the wife ( i ), by the exterior
actions they obferve in them.
6. Thefe are the great beneSts that the modefty we
have fpoken of beftows on fuch as endeavour to acquire
it. For which reafon I cannot think well of the too
great liberty of fome perfons, who to avoid being called
hypocrites, laugh and talk, and give themfelves over to
a great many things, which deprive them of all thefc
benefits. For as St. John Clim. fays, " The monk is
not to lay afide his fafts for fear of vain glory (2)-," fo
neither is it reafonable, that a man mould want the
fruit of this virtue out of human refpect and confide-
ration ; for we are not any more to lay afide any virtue
out of refpect to others, than we are to commit one vice
for the overcoming of another.
7. This is what belongs in general to the compofing
of the outward man, at all times, and in all places. But
becaufe it is to be obferved more exactly at feafts and
public entertainments : we will (how in the following
paragraph, how this is to be done.
SECT. II.
Of the virtue of temperance.
8. To proceed with what belongs to the government of
the body ; that which ferves particularly for this end, is
the treating of it with rigour and feverity, not carefTmg
and making much of it. For this flefh of ours, if we
pamper and indulge it, will foon corrupt and fwell with
the vicious pleafures it is allowed, whereas mortification
and hard ufage keep it fteady and even in virtue i juft
"as dead flefh is preferved by myrrh, which is very bitter
to the tafte, and fwarms in a little time with worms, if
this be not applied to it. It is therefore requifite upon
this confideration, that we mould fay fomething of ab-
ftinence, as being one of the chief virtues upon which
the acquifition of all the reft depends, though it is very
hard to be attained, becaufe of our natural averfion to
it. And though what has been faid againft gluttony
might
(i) Prov. c. xxvii^ v. 19. (2)Grad. 14.
Part IL Ch. 2. Of Temperance. 463
might fufHce to difcover the value of temperance, be-
caufe the underftanding of one contrary, makes the other
known. Yet for the better clearing of this point, it
will be proper to fpeak of it feparately, to (hew the
ufe and practice of it, and what means are the fitteft for
obtaining it.
9. To begin therefore with that modefty and decency
which ought to be obferved at table -, we are inftructed
upon that matter by the Holy Ghoft himfelf, in the
book of Ecclefiafticus, in thefe words, Ufe as a frugal
man, the things that are fet before thee ; left if thou eateft
much, thou be hated. Leave off firft, for manners fake, and .
exceed not, left thou offend. And if thou Jitteth amongft
many, reach not thy hand out firft of all, and be not tbe
frft to ajk for drink ( i ). Thefe are inftructions very ne-
cefiary for man, and worthy of the/overeign Lord, that
obferved fo perfect an order and union in making of all
things, and it is his pleafure we fhould do fo too.
10. St. Bernard teaches us the fame doctrine in thefe
words (2), " When we eat, fays he, we ought to confi-
der the manner, the time, the quantity, and the quality.
The manner is not to fix all our affections upon thofe
things that are before us. The time is to be the ufual
hour of our repafts : the quality is to be fatisfied with
that which others eat, and not to feek after dainties^
unlefs in cafe of neceflity." This is the rule the faint
prefcribes in few words.
11. St. Gregory in his morals fpeaks much to the
fame effect, thus (3) : " It belongs to abftinence not to
anticipa!e the ordinary time of meals, as Jonathan did
when he eat the honey-comb : it is its duty not to long
for fuch things as are moil palatable and dainty, as the
children of lirael did in the defart, when they wilhed for
the flefh-pots of Egypt : it is not for it to defire that
every thing mould be nicely drefs'd, to eat like the So-
domites, to fatiety ; nor too greedily like Efau, who
fold his birthright for a mefs of lentils.*' Thus far
M m m 2 St.
(l) Ecclef. c. xxxi. v. 19, 20, 21. (2) Epift. ad Fratres de
Monte Dei. (^Lib. i. Moral, i Reg. 14, 27. Num. c. xii.
t. 16. i Reg. 2. Gen.c. 19. Gen. c. 25.
464 TZtf Sinners Guide. Book II
St. Gregory, comprifing much in a few words, and thofe
backed by proper examples.
12. But Hugh of St. Victor handles this fubject more
fully, who in his book of Monaftical Difcipline, teaches
us how to behave ourfelves at meals, in thefe words ( i ) :
" Two things, fays he, repuire to be moderated and
regulated, whilft we are at table , the one is the meat,
and the other he that eats. For he that eats mould nei-
ther talk, nor look too much about him, nor be guilty
of any indecency in the comportment of his body , fo
that he (hould bridle his tongue, and not let it bolt out
every thing that co-mes upward -, he fhould keep his
eyes in, from gazing about upon every object ; and keep
all his other members and fenfes in a due decorum and
recollection. For, it is the nature of fome perfons, as
foon as ever they are fe down to table, to difcover their
intemperance, and the unrulinefs of their appetite by the
disturbance of their minds , by a perpetual unfettled-
nefs and diforder of all their members, making ther
heads, toffing their arms, and flretching out their hands,
as if no body elfe was to eat any thing there but themfelves ;
and thus by tht-ir looks and geftures they expofe their
gluttony and intemperance : though they are confined to
one place, yet their eyes and hands feem to be every
where , fo that they call for wine, cut bread, and lay
hold of the dimes all at the fame time ; and like a ge-
neral that defigns to befiege a town, they view every
part, and then Hand confidering where they (hall begin
firft , becaufe, if they could they would fet upon all at
once." He that eats muft avoid all thefe indecencies in
his perfon , but as to his meat, he is to obferve w hat
and how he eats, as has been fa.d already.
13. Though a man mould always come to table with
fuch difpofitions as thefe, yet the more hungry he is, the
more particularly he ought to be prepared, efpecially
when he finds his appetite railed by the delicacy of what
he lees before him, For in fuch a cafe, the good difpo-
fition of the organs of the tafte, and the excellency of
the object itfelf, are flronger incentives to gluttony. It
would
(i) Hugo, de St. Vicitde inftit. Novic. c, 18. & 19.
Part II. Ch. 2. Of Temperance. 465
would be well then to confider ? that he is not to give
ear to gluttony, which would make him believe he is
hungry enough to eat the very plates and difhes. St. Cli-
machus has an excellent fentence to this end (i): "Glut-
tony, fays he, is a mere hypocrify of the belly, which
even when it is too full, is ftill craving more ; and when
it is juft ready to burft, fancies it fhall die for hunger:
but the cheat is loon difcovered, for man is fatisfted
with much lefs."
14. To put a flop therefore to this evil, let him re-
flect upon the advice of a heathen philofopher, as often
as he goes to table ; which is, that we have two guefts
to provide for, the body and the foul, each of them is
to have its particular nourimment ; the body muft have
what is neceffary and the foul its proper food, obferving
modefty and temperance, which is productive of virtue,
the proper luftenance of the foul.
15. Another good remedy againft intemperance is, to
put the advantages of temperance into the ballance,
with the fhort continuance of the pleafure of gluttony ;
to convince man how unreafonable it is to forfeit fuch
mighty advantages for fo beaftly and ftiort a pleafure.
16. It is convenient, for the clearer underftanding of
this, to confidtr, that of all the fenfes of the body, thofe
of feeling and tailing are the meaneft. Becaufe there is
no creature in the world, how imperfect foever, but has
thefe two fenfes, though there are many that want the
other three, .feeing, hearing, and fmelling. If therefore
thefe two fenfes are the meaneft, and the moft brutal, it
cannot but follow, that the pleafures and delights which
proceed from them, muft be the meaneft too , becaufe
there is no creature whatever, but is capable of enjoy-
ino- them. Nor are they the vileft only, but die (horteft;
for the pleafure they afford lafts no longer than whilft
their object is materially joined with them. So the plea-
fure of tafting is gone, as foon as ever the meat is out
of our mouths. If then the fatisfactioh we receive is fo
bafe and brutifh, and fo fhort and fleeting, how can
any man debafe himfelf fo much, as to be prevailed upon
bjr
(i] Dc<r. 14.. Aar. 2.
466 The Sinners Guide. Book II.
by fo poor a pleafure, to neglect fo great and fo advan-
tageous a virtue, as that of temperance ? this alone
ought to be fufficient to overcome this appetite; but
much more, if we fhould urge feveral other things that
obliges us to the fame. Let therefore the true fervant of
GOD put the bafenefs and fhort continuance of this plea-
fure into the fcale againft the beauty of abftinence, the
benefits it produces, the example of the faints, the toils
and labours of martyrs, who have made their way to
heaven through fire and water; the remembrance of his
pad fins, the torments of hell with ihofe of purgatory,
and he will find upon a ballance, that every one of thefe
things tells him, it is necefiary to take up the crofs, to
mortify the flefh, to fubdue the fin of gluttony, and to
fatisfy GOD for the pleafure he has taken in fin, by the
pains of penance. He that fits down to table with thefe
difpofitions, will find how eafy it is to renounce all man-
ner of delicacy and nicenefs.
17. But if there be occafion for all this caution in
eating, much more isreqnifite in drinking of wine; be-
caufe there is nothing fo prejudicial, and fo deftrudtive
to chafthy, as wine is : nor any thing this virtue is more
afraid of, looking upon it as its mortal enemy, fince the
afjoftle tells her; 'There is luxury in wine (i\ and it is
then particularly mod dangerous when the blood is boil-
ing with the heat of youth. This it was made St. Jerome
fay (2): *' That wine and youth are two incentives to
Iuft. w Why then will we throw oil into the fire ? why
are we fo mad as to lay more wood on, when the flame
is too high already ? for wine being of its own nature fo
hot, it fets all the humours and parts of the body on fire,
but efpecially the heart, which is the place it goes di-
rectly to, and the feat and refidence of all the pafflons,
which are immediately fet in a flame, and heightened
by it. So that, when a man has once warmed himfelf
with wine, his joy, his love, his anger, his hatred are
greater than before, and all his other pafTions are raifed
much higher. It is therefore a plain cafe, that fince one
of the chief employs of the moral virtues is, the fubduing
of
(j) Ephef.*. v. v. 1 8. (2) Ad Eufloch de cuftodia Virginit.
Part II. Ch. 2. Of Temperance. 467
of the pafiions, and the keeping of them down, wine
muft have a quite contrary quality, inafmuch as it kindles
and inflames, what virtue is to extinguifli. Let every
man judge from this, how much he is obliged to mo-
deration in the ufe of it.
1 8. Befides all this, wine makes a man very lavim of
his tongue , it is . the catife of exceflive laughter, of
quarrelling, of cheating, of wrangiings, of revealing
fecrets, and of many iuch diforders ; and all this, not
only becaufe the paffions are then much ftronger, but
becaufe reafon itfelf is clouded and overcaft by the fumes
and vapours of wine. Add to this the occalion a man
takes of running into thefe excefies by feeing others do
the fame. Now thefe reafons put all together, cannoc
but occafion fuch extravagancies. It is therefore 4
pretty faying of a philofopher, that the vine bears three
forts of grapes, the firft for necefiity, the next for de-
light, and the other for madnefs. Giving us by this to
underftand, that wine moderately taken is to fupply the
necefiities of nature j that the lead excefs ferves more for
the exciting of pleafure, than for the relief of our ne-
ceflities ; but to drink without any moderation or
bounds, is to become down-right mad. Therefore a
man in this condition ought to fufpedt every defign he
has, and every refolution he makes ; becaufe, generally
fpeaking, it is not his reafon, but wine that puts him
upon them , and what a bad counfellor wine is, every
body knows. Nor is it lefs convenient for the fhunning
of all thefe dangers, to avoid too much talk or difputes
at table , becaufe a contention that begins peaceably,
very often ends in quarrelling, and a man in his cups
often bolts out fomething, he would afterwards wilh he
had let alone. For, as Solomon fays, There is no fecret
where drunkennefs relgneth *.
19. And though any profufion of the tongue is blame-
able at this time, yet the worft of all is, when men talk
of nothing but the meats that are before them ; when
their difcourfe is in praife of the wine, the fruit, the filh,
and every thing elfe that is brought to table j or when
they
* Prcv. c. xxxi. v. 4..
468 The Sinners Guide. Book II.
they are continually finding fault with what is ferved up ;
or talking of the different meats of fuch and fuch a
country; and the excellent fifh of fuch and fuch rivers.
All this difcourfe is a ftrong argument of an intemperate
mind, and of a man that would be always eating, not
only with is mouth, but with his heart, his mind, his
memory, and his tongue.
20. But above all things, we ought to be careful not
to devour our neighbours life and converfation, for
there is nothing fo dangerous, becaufe as St. Chryfof-
tom writes, " 1 his is not eating the flefh of beafts, but
of men, which human nature abhors." It is written of
St. Auguftine, that being always afraid of this vice,
which very few tables are free from, he had two verfes
written in his dining room, which were thefe * :
Quifquis amat diftis abfentum 'rodere vitam,
Hanc men f am ye tit am noveril effe Jibi.
21. It is alfo to be obferved, that as St. Jerome fays,
it is much better to eat a little every day, than to faft for
feveral days, and then eat to excefs. Rain, fays he,
" Does the earth a great deal of good, if it falls gently
in its proper feafon ; but great ftorms and tempefts quite
fpoil it -f-. M Confider as often as you eat, that you do
not live to be a flave to your belly, but that you are foon
after either to read, ftudy, or employ yourfelf about fome
good work or other ; which you render yourfelf wholly
unfit for, when you eat fo much, that it is a burthen to
you, Let temperance therefore, and neceffity, not ap-
petite, or the craving of an immoderate flomach, pre-
fcribe you how much you mould eat. Nor is pleafure
to be regarded in this cafe -, not that I would advife you
here to ftarve yourfelf-, but not to do the bufmefs of
pleafure, under the pretence of neceflity. For you have
as much need of fomething to maintain and nourifh your
body, as any other creature, but at the fame time it is
to be kept under by mortification, or otherwife it will
turn upon you. And therefore St. Bernard fays J, t; A
man mould mortify his flefli, but not deftroy it ; he
muft
* In vita Aug. c 22. -f St. Hier. Ep. 7. ad Laec de inft.
filiae. Ep. ad fratres demonte Dei.
Part II. Ch. 2. Of Temperance. 469
muft keep it ftrair, but not pull it in pieces ; he muft
not let it grow proud, but humble it ; he muft make a
flave of it-, and not let it be miftrefs."
This may fufHce to (how us what belongs to this vir-
tue. He that would inform himfelf better of the ad-
vantages of it, and how beneficial it is in all refpects,
not only to the foul but to the body , that is, to health,
life, honour and eftate ; may read a treatife I have com-
pofed upon this fubject at the end of my book of priyef
and meditation.
SECT. III.
Of the government of the fenfes.
22. After fubduing and regulating the body, our
next bufinefs is to reform the fenfes , over which thfe
true fervant of GOD muft keep a ftrict hand, but parti-
cularly over the eyes, which are, as it were, the gates at
which all vanities enter into fouls, and the windows of
perdition through which death itfelf gets in. Thofe who
are much given to prayer, have great reafon to fet a ftrict
guard upon this fenfe, both for the fecurity of their
chaftity, and for the keeping their hearts from diftrac-
tion -, for, without fuch care, the ideas of things which
enter into our fouls by this way, leave fo many different
forms and imprefHons behind them, that they can neither
pray nor meditate, without a thoufand diffractions and
difturbances ; nor think of any thing but what is juft
before them. For this reafon, devout perfons endeavour
always to keep their eyes fo fteady, as that they think it
not enough to turn them away from fuch things as may
be hurtful , but they will not fo much as look upon any
noble piece of building, any rich fuit of hangings, or
any thing of that nature-, that they may keep the ima-
gination more free and pure, againft the time of their
converfmg with Almighty GOD in prayer : becaufe this
is fo nice and ticklifh an exerciie, that not only fins,
but even the reprefentation of the images and figures of
things, that are not at all bad in themfelves, are a hin-
drance to it.
N n n 33. Yo
470 The Sinners Guide. Book II.
23. You mould be no lefs careful in the fenfe of hear-
ing than in that of feeing, becaufe it is a gate at which
many things get admittance into the foul, that difturb
and defile it. Nor mould we only fhut out bad difcourfe,
but all kind of news and relations of what happens in the
world, and every thing elfe that is befide our own bu-
finefs. Becaufe they who do not watch the pafTage of the
ear fo narrowly as not to entertain fuch things as thefe,
will be fenfible of them afterward, when they mould be
more recollected, and thinking of fomething elfe. The
images of thofe things which they heard others talk of
before, are reprefented to their imaginations, and work
fo powerfully upon their minds, that they cannot fo
much as think of GOD, without a great deal of inter-
ruption.
24. I need not fay any thing of the fenfe of fmelling;
for to be in love with perfumes and fweet fcents, befides
its favouring fo much of luxury and fenfuality, is a re-
proach to a man, becaufe it is ah effeminate vice, and
fuch as few but ill women delight in.
25. As to tafie, more might be faid, but it has been
fpoke of above, when we treated of temperance.
SECT. IV.
Of the government of the tongue.
26. There is a great deal to be faid concerning the
tongue, for the Wife Man tells us * : Death and life are
in the power of the tongue. By thefe words he gives us
to underftand,- that all the happinefs or mifery of man
depends upon the good or bad government of this
member. St. James looks upon it as a thing of very
great moment, when he faid : That as great mips are
governed by a little helm, and head-ftrong horfes kept in
with a fmall bridle f , fo he that looks very narrowly to
his tongue, (hall be able to govern and rule all the aftions
of his life. It is necefTary then for the well governing
of this part, as often as we fpeak, to remember thefe
four things : What, How, When, and to what End we
fpeak. 27. Firft
* Prov. c. xviii. v. 21. f J a - ".
Part II. Ch. 2. Government of the Tongue. 471
27. Firft then, as to what we fpeak, or the matter of
our difcourfe, it is requifite we take the advice of the
apoftle * : Let no evil fpeech proceed from your mouth ; but
that which is good to the edification of faith , that it may
minifler grace to the hearers. And in another place, ex-
plaining more at large what he means by evil words, he
lays f : Let not any immodejl difcourfe, cr foolijh talking, nor
fcurrility, which is to no purpofe, be Jo much as named
amongft you. So that as fkilful failors have all the {helves
that may endanger their mip's mark, down in their charts,
to avoid finking upon them ; fo it is his bufmefs that
ferves GOD, to obferve all kinds of bad words, that he
may, by that means, be out of all danger of ufmg
them. Nor mould a man be lefs careful in keeping of
a fecret that he is intruded with ; nay, he is to look upon
it as a rock, altogether as dangerous as the former, to
difcover any bufmefs which has been committed to him
under fecrefy.
28. As to how we are to fpeak, or the manner, we ar
to take care not to fpeak either too bamful, or too pro-
fufely -, not too haftly, nor too formally, but with gravity,
fweetnefs, fimplicity and care. It alfo belongs to this
method or manner of fpeaking, not to be obftinate or
pofitive : becaufe very often this diflurbs the peace of
confcience, deftroys charity, and makes us lofe our pa-
tience and our friends. It is the part of a generous and
noble fpirit, to fuffer itfelf to be overcome in fuch conten-
tions as thefe, and of prudent men to follow the counfel
of the Wife Man, who fays, In, many things be as if thou,
wert ignorant, and hear infilence, and withall feeking J.
29. Befides obferving the manner, we mud be careful
to fpeak in due time, which is the third condition. For
as the Wife Man fays, A parable coming out of a fools
mouth, Jhall be rejected', for he doth not fpeak it in due
feafon . In the laft place, it is convenient we confider
for what end, and with what intention it is we fpeak;
becaufe fome do it only to be looked upon as Wife Men;
others to be thought witty and well difcourfed ; in the
N n n 2 firft,
* Ephcf. c. iv. v. 29. f Ephef. c. v. v. 3, 4. J Eccl.
c. xxxii. v. 12. Eccl. c. xx. v. 22.
47 2 Ike Sinner* Guide. Book II.
firit, it is no better than hypocrify and deceit, in the lat-
ter it is follow and vanity. We fhould therefore take
care, not only that what we fay be good, b\it that the
end of our fpeaking be fo too : by aiming at nothing
elfe in our difcourfe but GOD'S honour, and the good of
our neighbour.
go. Befides, it is proper to. obferve the company, for
young men ought not to talk before their elders, the ig-
norant before the learned, laymen before priefts and reli-
gious perfons, nor ought any thing to be faid, where it
may be taken ill, or where it may look like prefurnption.
In all thefe cafes it is convenient; and commendable, to be
fiknt.
31. He that fpeaks is to obferve all thefe rules, that
he may not err. And becaufe all perfons cannot judge
of all thefe conditions, the beft remedy is. to be filent,
that fo, attending to what others fay, they may comply
with all thefe duties. It was upon this account the Wife
Man faid : Even a fool, if be will bold bis peace, Jball be
counted wife; and, if be clofe his lipr, a man of under-
ftanding J.
SECT. V.
Of tbe mortification of tbe,p#Jfi.ons.
$2. Having thus regulated the body and all its fenfes,
the next thing we have to do, which is the main bufmefs,
is to regulate the foul with all its faculties. The firft
thing we are to begin with, is the fenfitive appetite
which contains all our natural affections and inclinations ;
as love, hatred, joy, fadnefs x defire, fear, hope, anger,
and the like.
33. This appetite is the meaneft part of o.ur foul, and
confequently that which makes us like the beafts, which
are governed by thefe appetites and natural propenfions.
This it is that debafes and brings us nearer to the earth ;
and removes us the farther from heaven. It is the very
fourfe of all the evils in the world, and the caufe of our
ruin j beeaufe, as St. Bernard fays, " Do but take away
felf-
J Prcv. c. xvii. v. 28.
Part. II. Ch 2. Mortification of the Paflions. 473
felf-will, that is, the defire of this appetite, and there
will be no fuch thing as hell *.
This is, as it were the magazine of fin, whence it is
fupplied with arms and ammunition to do us hurt. It
it another Eve, that is, the weakeft part of our foul,
and mod inclined to fin j by whofe means the old fer-
pent tempts our Adam, that is, the fuperior part, the
feat and refidence of the underftanding and will, to caft
an eye upon the forbidden tree. Here we may more
plainly difcover the force of original fin, for here it has
communicated all the malignity of its poifon. Here
are the battles, overthrows, victories and crowns ; that
is, here are the overthrows of the weak, the victories of
the ftrong, and the crowns of the conquerors. It is
here, in conclufion, that virtue is trained up and exer-
cifed, fmce the chief bufmefs of the moral vjrtues is the
taming and governing of thefe fierce and cruel beads.
34 This is the vine we are to be always pruning, this
the garden we muft be always cultivating, and thefe the?
weeds we are to pluck up by the roots, to plant all forts
of virtues in the places of them.
35. So that according to this, the true fervant of GOD'S,
main bufmefs, is to be always in this garden, hoeing-
up the weeds. Or to make ufe of another companion,,
to fit like him that drives a chariot with the reins of his,
paffions in his hand, to lofe or check them, not accord--
ing to their own will, but as reafon directs.
36. This is the chief employment of the children of
GOD, who follow none but the motions of the Holy
Ghoft, and will not permit themfelves to be led away by
the inclinations and defires of flefli and blood. It is thist
diftinguimes fpiritual from carnal men ; for whilft thefe,
like brute beafts, are hurried away by their pa(lions %
thofe like truly rational creatures, are led on by the Holy
Ghoft, and obferve the directions of reafon. This is
the mortification and myrrh fo much commended in Holy
Writ. This is the death and the grave, the apoftle fo
often invites us to , it is the crofs and felf-denial the
gofpel preaches to us. It is the doing of judgment and
juiUce
* Serm. 3. de Refurr. S:. Tho. 2. 9. 77. Part. 4.
474 *H> e Sinners Guide. Book II.
juftice, fo often repeated in the pfalms and the prophets.
And therefore it is convenient, that all our labours, all
our ftrength, all our prayers, and all our employs fhould
be particularly directed this way.
37 To this purpofe it is requ'ifite, that every man be
well acquainted with his own natural bent and inclination,
and keep the ftficteft guard, where he fees the greateft
danger. And though we are always to war againft all
our appetites , yet are we more particularly to make our
efforts againft the defires of honours, pleafures and tem-
poral goods , becaufe thefe are the three chief fountains
and roots of all that is evil.
38. We muft alfo take care not to be conceited, always
defiring to have our will, and pleafe our appetites; a
vice very apt to bring us into much difturbance and
trouble, and very familiar among great perfons, and fuch
as have been always ufed to have their pleafure obferved
in all things. The beft way then to break ourfelves of
it, will be by frequent performing of what we find our-
felves leaft inclined to, and denying our own will, tho*
it (hould defire nothing but what is lawful and allow-
able ; that we may by this means the more eafily and
more boldly refufe it, what it (liould not have. Such
trials and exercifes as thefe are as necefTary for inftruft-
ing us in the ready and dexterous ufe of our fpiritual
arms, as well as of the corporal : nay, they are as much
more requifite, as a victory over ourfelves, and over the
devils, is greater than a victory over every thing befides.
We mould accuftom ourfelves to mean and low employs,
and not trouble our head with what the world mall fay
of us, becaufe all that it can either give or take from us,
is very inconfiderable to him, that has GOD for his trea-
fure and his inheritance.,
SECT. VI.
Of the reformation of the will.
39. There is nothing helps fo much to the acquiring
of this mortification, as the governing and adorning of
the fuperior will, which is nothing but the rational ap-
petite,
Part II. Ch. 2. Mortifications of Paffions. 475
petite, and which we are to adorn with thefe three holy
difpofitions, humility of heart, poverty of fpirit, and a
holy hatred of ourielves. For thefe three things make
the bufmefs of mortification the eafier. Humility, as
St. Bernard defines it, is the contempt of a man's fclf,
arifing from a true and deep knowledge of his own fail-
ings *. The main bufmefs of this virtue is to cut down
all the branches of pride, with all defires of honour,
and to place itfelf in the loweft ftation below all other
creatures, believing that any other who had received
from GOD the fame helps to live well, as he has done,
would have made better ufe of them, and been more
thankful. Nor is it fufficient that a man have this know-
ledge and contempt within himfelf, but he mud endea-
vour exteriorly to treat himfelf in the moil plain and
humble manner that pofiibly he can, according to his
condition, taking no notice of what the world thinks
or fays to the contrary. To this purpofe it is conve-
nient that all things belonging to us have a tincture of
poverty and humility, and that we fubjecl: ourfelves,
not only to our betters and equals, but even to our in-
feriors, for the love of GOD.
40. The fecond condition required is poverty of fpirit,
which is a voluntary contempt of worldly things, and a
fatisfaflion in the condition GOD has placed us in, be it
never fo poor. This virtue, at one ftroke cuts down
concupifcence, the root of all evils, and gives a man
fuch a folid peace and happinefs, that Seneca was not
afraid to fay : " He that has (hut the door upon the de-
fire of concupifcence, may diipute his happinefs with Ju-
piter himfelf." To fignify, that fince the happinefs of
man confifts in fulfilling his heart's defires, he that has
once quieted and calmed them, has attained the height
of happinefs, or at leaft is very near it.
41*. The third condition is a holy hatred of ourfelves;
our Saviour fpeaking of that virtue, fays, He that lovetb
his life fiall lofe it, and he that hateth his life in this world,
keepetb it unto life eternal^. This is not to be underftood
of an evil hatred, fuch as men have, when they are re-
duced
* St. Bern. Lib. de Grad. humilit. c. 2. f John, c. xii. v 25.
47 6 The Sinners Guide. Book II.
duced to a very miferable and defperate ftate ; bat of
'that averfion which the faints had for their own fiefh,
as being the caufe of many evils, and the occafion of
their neglecting many good things ; and for this reafon
they dealt with it according to the rules and prefcriptions
of reafon, not according to its own inclinations and de-
fires. Now, reafon frequently commands us to keep it
low, to ufe it very hardly, and to make it a flave to the
fpirit, which is-to make ufe of it as is moft reafonable.
Otherwife we mud expect that what the Wife Man fays
will happen , He that nourijheth his fervant delicately from
bis childhood, afterwards Jhall find him Jlubborn *. To
prevent this he advifes us in another place to deal with
it as we would do with a wild beaft -, to keep it always
in, to put fetters upon it, and imploy it continually for
fear it mould grow idle, and by that means become
proud and malicious. Now this holy hatred is of fingu-
lar ufe as to the bufmefs of mortification ; that is, as to
the mortifying and retrenching all our evil defires, tho*
never fo painful and troublefome to us. For how will
it otherwife be poflible to cut to the quick to fetch blood,
and to ftrike deep where we have fo much love ? for the
arm of mortification borrows its ftrength, from a holy
hatred of a man's felf ; which gives it the heart, not of
a tender, but of a hardy furgeon, to cut. off from the
other members what ever is corrupted and putrified,
and this without any kind of mercy or pity. Much
more might be faid of thefe three virtues of humility,
poverty of fpirit, and a holy felf-hatred , as likewife of
the mortifying of thofe feveral paflions we have already
fpoken of in the laft article, becaufe they are things of
very great moment in the Ipiritual life ; but having
treated of them elfewhere, especially in the Memorial
of a Chriftian Life, more at large, we will fay no more
of them in this place.
SECT.
Prov, c, xxix. Y. 21.
Part II. Ch. 2. Gffoern. cf 'the Imagination. 477
SECT VII.
Of ths government of the imagination.
42. Befides thefe two faculties that belong to the ap-
petite, there are two more that belong to knowledge,
the imagination and the underftanding ; which anfwer
the two former, that each of thefe two appetites may have
fuch a fuitable guide and knowledge. The imagination
then, the meaneft of the two, is of all the faculties of
our foul, that which has been the moft weakened by fin,
and left leaft fubje<5t to reafon. This is the caufe of its
quitting our fervice like a runagate flave, without our
leave, and of its rambling all the world over, before we
mils it. It is alfo a faculty that is apt to bufy its felf
with every thing that comes in its way, like greedv dogs,
that fmell to, and turn over every thing they meet with,
fnapping and biting at whatever they fee, and will foon
return to it again, though you drive them away with a
cudgel. It it moreover a faculty that loves its liberty
and is very unconfined , always running up and dowa
from mountain to mountain like a wild beaft, and cannot
endure to be fettered or confined, or to be fubjedt to
its own mafter.
43. Befides thefe ill qualities it has of its own, fome
perfons make it much worfe through their neglect, by
their treating and pampering it like a child -, leaving it
entirely to its own will, without any reftraint or contra-
diction , fo that when they would rix it to the confide-
ration of heavenly things, it will not obev, becaufe of
the bad habit it has got. We fliould therefore, fmce we
are acquainted with the qualities of this wild beaft, keep
it as ihort as we can , we fliould tie it up to the manger,
that is, reftrain it to the confiscation of fuch things only
as are good or neceffary, and enjoin it perpetual filence
as to every thing elfe. So that we are to confine it to
fuch thoughts as are good and holy, and to keep it (hut
up from all that are not fo ; as we have ti-"d up the
tongue from all kind of words that are not either good
or neceflary,
Q o o 44- To
478 Tbt Sinners Guide. Book II.
44. To this purpofe it is requifite we ufe all the care
and caution imaginable, in examining thoroughly
whatfoever prefents itfelf to our thoughts, to fee whether
it is to be entertained or no; that if it i?, we may re-
ceive it as a friend ; if not, we are to look upon it as an
enemy. Thofe who are negligent in this point, very
often admit of fuch things into their minds, as not only
deftroy devotion, and the fervour of charity * ; but even
charity itfelf, which is the very life of the foul. King
Ifbofeth had his head cut off by two men who entered
the houfe, whilft the portrefs that winnowed the corn,
was a-fleep, and at the door of his anti-chamber. Thus
it happens with us whenfoever we fuffer prudence, to fall
a deep i whofe office it is to feparate the chaff from the
corn, that is, the good thoughts from the bad, for then
bad defires come into the foul, which very often take its
life away.
45. Nor is this diligence good only for the preferving
of this life of the foul, but for the obtaining of filence
and recolleclion during the time of prayer ; becaufe as
the imagination, when it rambles and flies abroad, will
not permit us to pray in quiet, fo, on the contrary, when
it is reftrained and accuftomed to good thoughts, it is
no hard matter to make it continue in them, withou;
being uneafy and troublefome.
SECT. VIII.
Of tie government of the undemanding.
46. After thefe powers and faculties of the foul, come
the underftanding, the nobleft and greateft of them all ;
which befides many other virtues, is to be adorned with
that which excells them all, that is prudence and difcre-
tion. This virtue is in the fpiritual life, what the eyes
are in the body, the pilot in a veflel,, the king in a king-
dom, or the coachman upon the coach box, for it is his
bufinefs to have the reins always in his hands, and to
turn the horfes which way he would have them go. The
l^iritual life is, without this virtue, quite blind and help-
leis
* a Reg. 4, 5, 6, j
Part II. Ch. 2. Govern, of the Under/landing. 479
lefs, and full of nothing but confufion and diforder.
And therefore the glorious St. Anthony f, in a confe-
rence he had with feveral other holy monks, in which
they difcourfed upon the excellency of the different vir-
tues ; gave the firft place to this, as the miflrefs of all
the reft. It belongs then to all thofe who love virtue,
to keep this virtue always in perfect view, that they may
fey this means make a greater advance in every other.
47. This virtue is not limited to any one particular
duty, but extends itfelf to all employs and exercifes ;
becaufe it is not a particular, but a general virtue, that
is engaged in the exercifes and practices of all the other
virtues, ordering and prefcribing what is mod requifite
to be done in each of them. We will confider it there-
fore under this general acceptation, and fpeak here of
fome actions that belong to it as fuch. In the firft place
then, it is the duty of prudence (faith and charity, being
prefuppofed) to direct all our actions to GOD, as to their
laft end J. It is by it that we make a nice fcrutiny into
the intention with which we perform all our actions, that
we may fee whether, what we aim at be GOD or ourfelves.
For it is the nature of felf-love, according to a certain
devout author, to be very fubtle, and to feek all things,
even in thofe that are the mod pious and holy.
48. It is a point of prudence, to. know how to behave
ourfelves towards our neighbours, fo as to benefit and
not offend them by our converfation. In order to this,
it is convenient to obferve men's humours and difpoli-
tions, and to feel how every ones pulfe beats, that we
may accordingly carry ourfelves fo as may be moft to
their advantage.
49. Another piece of prudence is to know how to
bear with other men's failings, and to take no notice of
their weaknefles ; it is not good to fearch too deep into
their wounds. It would be very well to confider, that
3\\ human things are made up of an act, and a power-,
that is, of perfections and imperfections. So that it is
dconfequently impofiible, not to find many defects an4
failing in our lives j efpecially fince the great fall nature
O o o 2 received
-f-Caflian. 2. Collet. deDiferst. c. 2. Jfcn't. Chr. L. 3.0.59,
4^o rhe Sinners Guide. Book II.
received by fin. Wherefore as Ariftotle fays, he is not
a wife man who looks for an equal certainty and demon-
ftration in all things, becaufe iome will bear an evident
proof, and others will not ; fo it is not the part of a
prudent peribn to defire that all things mould be fo com-
plcat and perfect, as to have nothing amifs in them , for
forne things are capable of this perfection, and others
are not. And he that mould endeavour by force to pro-
duce the contrary, would perhaps do more mifchief with
the means he would make ufe of to compafs his defign,
than he could do good, though he compaffed his end..
50. It is prudence, for a man to know hicnfelf, and to
underfland all that is within him -, that is, all his failings,
his defires, his evil inclinations, and, in fine, his igno-
rance and want of virtue. This keeps him from pre-
fuming vainly upon himfelf, and tells him what forts of
enemies he is perpetually to oppofe, till he has driven
them quite out of the land of promife, which is his
foul -, and teaches him how folicitous and careful he is
to be in this bufmefs.
51. It is prudence to know how to govern our tongues,
according to the rules and circumitances already fpoken
of i and to know what we mould fay, and what we ought
to let alone-, and how to time both the one and the
other. Becaufe, according to Solomon ( i ) : There is a
time to keep fiUnce^ and a time to fpeak. And it is certain
it is more commendable for a prudent man to be filent,
than to talk at table, at public entertainments, and in
fuch places.
52. It is prudence again not immediately to make
confidents of all forts of perfons ; nor to difcover our-
felves to every body, when well warmed with talking, or to
give our opinion of things to every body that afks it ,
for, as the Wife Man lays (2). A fool utter eth all bis
mind : a "Juije man deferretb, and keepetb it till afterwards.
And he that trufts himfelf with one that he fliould not,
fhall be always in danger and a (lave to him he fo rafhly
confides in.
S3- It
(l) Ecclcf. c. iii. v. 7. (2) Prov, c. xxix. v. n.
Part II. Ch. 2. Govern, of the Under/landing. 481
53. It is prudence to know how to prevent a danger
to be fore-armed againft what may happen, and be pro-
vided againft all accidents by prayer and meditation.
This is what the author of Ecclefiafticus advifes, when
he fays (i) : Before ficknefs take a remedy. So that when-
ever you go to any feaft or entertainments j whenever
you have any concerns with quarrelfome and turbulent
men -, whenever you go to fuch places as may expofe
you to any kind of danger, you mould always forefee
what is mod likely to happen, and accordingly prepare
yourfelf againft it.
54. Another part of prudence is to know how to treat
our body with difcretion and moderation (2) ; fo as nei-
ther to pamper and indulge, nor to ruin an<i deftroy it ;
fo as not to give it what is fuperfluous, or to deny it
what is neceffary ; to keep it under correction, but not
fo as to kill it ; and to manage it fo as that it may not
fail us, through too much weaknefs, nor be ftrong
enough to thro>v us.
55. It is alfo a great part of prudence to know how
to behave ourfelves with moderation in our employments,
be they never fo good and virtuous. So as not to be fo
intent upon them, as never to give ourfelves breath and
refpite. St. Francis in his rules, fays : that all things
are to ferve the fpirit, and that we mould not be fo bufy
upon outward things, as to prejudice the inward, nor
apply ourfelves fo much to the love of our neighbour,
as to lofe that we owe to GOD. For if the apoftles
themfelves (3), who had capacity and ability to do all
things, difengaged themfelves of lefTer things, that they
might not fail in thofe that were of greater moment,
no man mould prefume fo much of hlmfelf, as to be
perfuadtd he can do all things, fince we generally fee
that he who undertakes too many things at once, fcarce
ever fucceeds in any of them.
56. It is no lefs a part of prudence to difcover the de-
figns of our enemy, and difappoint his ftratagems ; not
to believe every fpirit, nor be led away by the fhadow of
every
(i) Eccl. c..xviii. v. 2O. (2) St. Thorn. 2. 2.,q 1 63. a. 2.
(3) Ads, c. vi.
482 The Sinner* Guide. Book II.
every good ( i ). Becaufe the devil very often transforms
himfelf into an angel of light, and is always endeavour-
ing to deceive good men (2), under the pretence of vir-
tue. And therefore there is no danger we fhould be
more afraid of, than of that which comes under the ap-
pearance of good. It is certain that the devil chufes this
way to attack thofe that are eagerly bent upon piety.
57. To conclude : it is prudence to know how to fear,
and how to attack , When we get the better by giving
ground, and when we lofe by prefling forward. But
above all, to know how to flight the opinions and judge-
ments of the world ; the cries of the multitude, and the
fioife of thofe that are perpetually barking without any
reafon, reflecting upon thofe words (3) : If 1 yet pkafed
men, I Jho^dd not be the fervant of Ckrift. It is certain
that the greateft folly a man can be guilty of, is to let
himfelf be governed by fuch a many-headed beaft as the
multitude is, who never reflect upon any thing they fay
Or do. It alfo concerns us not to give any fcandal ; to
te afraid when there is reafon to fear, and not to be
whiftled about by every wind. It is the part of true
prudence to keep a medium between all thefe extremes.
SECT. IX.
Of prudetice in bufmefs.
58. There is no lefs need of prudence for fucceeding
in our undertakings, and for preventing of miftakes,
which often makes us lofe our peace of confcience, and
put our whole life into confufion and diforder. The
following inductions will ferve us as remedies againft
this evil.
59. The firft is, that of the Wife Man, who fays (4) :
Let thy eves look jlraight 0, and let thy eyelids go before thy
jleps. Where he advifes us not to undertake any thing
rafhly, but to do every thing with deliberation and good
advice. Five things are neceflary for this purpofe. The
firft is to recommend our bufinefs to GOD, the next is
to
(l) 1 John,c. tv. v. i. (2) 2Cor.c.xi. v. 14. (3) Qal.
C. i. v. 10. (4) Pror. c. iv. v. 25.
Part II Ch. 2. Of Prudence in our Bufinefs. 483
to confider what we are going about, and to weigh with
difcretion, not only the fubftance of it but every circum-
ftance, becaufe the leaft failing is enough to undo all
we have done. For though an action fhould fucceed
well, and not have any ill circumftances in it, yet the
doing it out of feafon, is fufficient to caft a blemifh upon
it. The third thing, is to take the advice of othert
along with us upon what is to be done ; yet fo as to con-
fult with but few, and thofe choice and prudent perfons.
For though it is good to hear the opinions of others, in
order to decide the matter, yet we are to follow but
few in the determination of it, for fear of failing in the
execution. The fourth thing and that very necefTiry,
is to take time enough for deliberation, and to confider
for fome days, upon the advice that mall be given,
before we proceed any farther. For as long converfa-
tion gives us a better experience of perfons, fo fome
days confideration makes us fee further into advice. A
man very often feems to be of a different temper, after
a little acquaintance with him, than we imagined he was
at firft fight ; and juft fo it is with advice, which tho*
at firft fight it feemed to be advantageous, after a little
deliberation, proves to be quite otherwife. The fifth is,
to be upon our guard againft four great enemies to this
virtue of prudence, which are, precipitations, paflion,
felfifhnefs, and vanity. For precipitations will not con-
fider what it has to do ; paflion is blind, felfifhnefs will
not admit of good advice-, and vanity, wherefoever it
gains admittance, fpoils all.
60. It belongs to this virtue, to fhun all extremes,
and keep a mean for virtue and truth, to fly excefs, and
be confined to juft bounds and meafures. So that we
fhould neither approve of, nor rejedt all; we mould
neither affirm, nor deny every thing i we (hould
neither believe, nor difbclieve all ; we are not to con-
demn a great many for the faults of fame few ; nor, be-
caufe fome men are holy, muft we think they are all fo.
We muft in all things ftand to the decifion of reafon,
and not fuffer ourfelves to be hr.rried away to extremes,
by the force of prejudice and paflion.
.61. Another
4? 4 Tk e Sinners Guide. Book IT.
61. Another rule of prudence is, not to diflike things
for being new or old ; becaufe there are feveral things
of old (landing that are very bad ; and others again that
are new, and yet very good. For antiquity is not fuf-
ficient to juftify what is bad, nor is novelty to cry down
what is good. We ought in all things to confider what
they are worth in themlelves, and not how long they
have been in ufe and practice. It is no advantage at all
to vice, that it has been of long continuance, for this
makes it the more incurable , and all that virtue lofes
by being new, is, that it is not fo well known.
62. There is another rule of prudence, which is not
to be deceived by the appearance and outfide of things,
fo as immediately to pafs fentence upon them : becaufe
all is not gold that glitters, nor is that always good which
appears as fuch. We often find gall covered over with
honey v and frequently run our hands amongft nettles,
whilft we are gathering flowers -j-. Remember what
Ariftotle fays, " That fometimes falmood appears more
like truth, than truth itfelf ," fo vice may happen to
look more like virtue, than virtue itfelf. Above all you
muft be thoroughly convinced, that as gravity and the
weight of affairs is*the companion of prudence, fo eafi-
nefs and levity is infeperable from folly. Therefore you
muft take care not to be over eafy in thefe fix things : in
believing, in granting, in promifmg, in refolving, in
converfing lightly with men, and in giving way to anger.
There is manifeft danger in all thefe things , if a man is
too eafily prevailed upon to do them. For to be too for-
ward in believing, is lightnefs of heart , to be too eafy
in promifmg, is lofing a man's liberty ; to grant without
confidering, is to do what a man may afterwards repent ;
to be too hafty in refolving, is to put ones felf in danger
of committing an error, as David did in Miphibofeth's
affair J; an over-freenefs in converfation, brings con-
tempt ; and to give way to anger, is a plain fign of follv.
According to that of the Wife Man, He that is patient
is governed with much wijdom ; but he that is impatient,
exalteth his folly .
SECT,
j- Lib. de Anima. 2 Reg. 9. Prov. c, xiv. v. 29.
Part II. Ch. 2. How to acquire Prudence. 485
SECT. X.
Of feme means necejfary for the obtaining of this virtue.
63. Amongft other means that contribute towarcjl the
acquiring of this virtue; there is fcarce ajjy more fuccefs-
ful than the experience of failings, and of the proper
methods .tried by ourfelves, or others upon the like oc.-
cafions, whence many rules of prudence may be taken.
Therefore it is a common feying, that the remembrance
of what is pad is the miftrefs and governed of prudence,
and that the prefent day learns of that which is gone ;
becauie, as Solomon fays, What is it that hath been ? tht
fame thing that Jhall be. What is it that hath been done ?
the fame that Jhall be done *. So that we may judge of
the prefent, by the pad ; and of the pail, by the prefent.
64. But that which moil advances the obtaining of
this virtue, is a true and profound humility : as, on the
contrary, the .greatefl hindrance it has, is pride, becaufe
it is written -f : Where humility it, there alfo is wifdom.
Befides all the fcripture tells us, That GOD inftrufts the
humble ; that he rs the mafter of little ones ; and that be
difcovers his fecrets to them\. Not that humility mould
fubmit to every ones opinion neither, or fuffer itfelf to
be carried away by every wind ; for then it would be no
longer humility, but an unftablenefs and weaknefs of
heart, againft which the Wife Man has advifed us, faying,
Be not lowly in thy wifdom 1 !,; to fignify, that a man
fhould be refolute in maintaining .of thole truths which
he knows to be grounded upon a juft ancl univerfal bot-
tom ; and that he mould not, as fome weak perfons are,
be diilurbed at the fight of a draw, nor fuffer himfelf
to be wrought upon by all forts of opinions.
65. The laft thing that is ferviceable for the procuring
of this virtue, is, humble and devout prayer, becaufe
fmce it is one of the chief graces of the Holy Ghoil, to
enlighten the foul with knowledge, wifdom, counfel,
and underflanding, with the greater devotion and humi
P p p Jity ;
* Eccl. c. i. v. 9. f Prov. c xi. v. 2. J PfJm, xi.
I Pet. c. v. Jacob, c. iv. Eccl. c. xiii, v. 1 3.
486 The Sinners Guide. Book II.
lity , a man (hall make his addreflfes to him, and thq
more he has of the heart of a fcholar, and child ; the
more plainly he mail be inftructed, and obtain the greater
fulnefs of thefe heavenly graces and favours.
66. We have enlarged more than ordinary upon this
virtue of prudence, becaufe being the miftrefs of all
other virtues, it will be convenient to endeavour,* that
which guides the reft mould not be blind itfelf, leaft the
whole body of virtues mould be deprived of fight. And
becaufe all this ferves for the juftifying and governing of
man, in regard to himfelf, which is the firft duty of
juftice we laid down above, it is necefiary we mould
fpeak now of the fecond, which teaches us how we are
to behave ourfelves towards our neighbours.
CHAP. III.
Of man's duty towards bis neighbour.
j. riTV H E fecond point of juftice is for a man to be-
J^ have himfelf as he ought to do towards his
neighbour, and to (how him the mercy and charity that
GOD has commanded. None but he that has read the
Holy Scriptures can believe how great a duty this is,
and how earneftly recommended to us : read the pro-
phets, the gofpels, the facred epiftles, and you will
admire to fee how ftrictly this is enjoined. GOD in the
Prophet Ifaiah makes a part of juftice to depend upon
charity, and upon ufmg our neighbours well. So that
when the Jews made their complaints to him, faying ;
Why have we fafted Lord, and thou haft not regarded ;
why have we humbled our fouls, and thou haft not taken no-
tice ? His anfwer to them was : Behold in the day of your
faft, yeur own will is found, and you exatt of all your deb-
tors. Behold you f aft for debates and ftrife, and ftrike with
thefift wickedly. Is not this rather the f aft that I have cbo-
Jen ? loofe the bands of wickcdmfs, undo the bundles that op-
prejs, let them that are broken go free, and break afunder
every
Part. II. Ch. 3. Duty to our Neighbour. 487
every burthen. Deal thy bread to the hungry, and bring the
needy and the harbourlefs into thy houfe : when thou Jhalt fee
one naked, cover him, anddefpife not thy ownflejh *. Then
it is, that I will bellow fuch and fuch favours upon you,
which the prophet reckons up throughout the remaining
part of the chapter. See here wherein GOD places a
great part of true juftice, and how much it is his defire
we mould be charitable to our neighbours.
2. What (hall I fay of St. Paul f ? who recommends
no virtue more earneftly to us, throughout all his epif-
tles, than this ? what is there he does not fay in com-
mendation of charity ? how highly does he cry it up?
how particular is he in giving u:s all its excellencies ? how
far does he carry it beyond all other virtues ? he tells us,
there is no better way to heaven than this. And not
thinking it enough, he aflures us in another place ; that
Charity is the bond of perfection. And elfewhere, 'That it
is the end of all the commandments-, and again, 'That he
'who loveth his neighbour, hath fulfilled the law j. Could
a man fay more in praife of any virtue, than the apoftle
has done of this ? and can any man after this, that de-
fires to know what kind of works are moft acceptable to
GOD, chufe but admire and be enamoured with this vir-
tue ? can he any longer refufe to refer, and dired all his
actions to the acquiring of it ?
3. Befides this we have St. John the beloved difciple's
canonical epiftle, wherein he repeats nothing fo often,
praifes nothing fo much, or recommends nothing fo ear-
neftly as he does this virtue And the hiftory of his
life fays, that as long as he lived, he made it the perpe-
tual fubject of his difcourfe as well as the practice of his
actions ; and being afked one day why he fo often re-
peated the fame over and over again, he made anfwer;
" Becaufe this duly complied with, was alone fufficient
for falvation."
Ppp 2 SECT.
* Ifaiah, c. Iviii. v. 3, 4, 6, 7. f I Cor - c - xiii - t Rom *
c. xii. v. 20. Colof. c. iii. v. 14. Rom. c. xiii. v. 8. $6.
Hieron. in cap. 5. Ep, and Gallat.
488 The Sinners Guide. Book IL
SEC T. 1.
Of the duties of charity.
4- He therefore that fincerely defires to ferve GOD per-
fectly, ought to underftand, that one of the things
which contribute moft to this end, is the obfervance of
this pretext of love. Yet fo, that th[> love is not to be
dry and barren, but muft have all thofe effects which ufe
to proceed from a true love, for otherwife it will not de-
ferve fo much as the name of love; if we Mvill believe
the fame evangelift when he fays: He that bath the fub-
Jlance of this world, and Jhalt fee his brother in need, and
jhall jhut tip his bowels from him \ how doth the charity of
GOD abide in him ? my little children, let us not love in
word, nor in tongue^ but in deed and in truth *. According
to this, befides many other things, there are fix parti-
cularly comprized under this name of love : to wit, to
love, to advife, to affiftj to bear withy to pardon, and to
edify. There is fo great a connection betwixt thefe
works and charity ; that the more or the lefs a man has of
thofe, he has the more or the lefs of this. For, fome
Jay they love, but then this love goes no farther: others
love their neighbours, and gives them ggod advice and
inftruetions, but will not put their Hand into their
pockets, to relieve their neceflities; fome will do all
thefe three, yet have not patience enough to fufter an
affront or injury, or to bear with the infirmities of others $
not following the advice of the apoftles, who fay, Bear
ye. one another 3 burdens, and fo you Jhall fulfill the law of
ill
Some perfons will make no difficulty of put-
ting up an affront patiently, but cannot pardon it freely :
and though they have no malice in their hearts, yet they
cannot give their neighbour fo much as a good look.
Thefe, it is true, comply with the firft condition, but
at the fame time neglect the fecond, and fo are far
enough from perfect charity. There are others, in fine,
that will perform every one of thefe duties, who yet
cannot edify their neighbours, either by their words or
actions j
* i John, c. Hi. v. 17, 18. -f Gal. c. vi, v. 2.
Part II. Ch. 3. Duties of Chanty. 489
actions-, and yet this is one of the principal duties of
charity. Let every man then examine himfelf upon this,
that he may fee how fhort he comes of the perfection of
this virtue, or how near he reaches to it. For, we may
fay, that he who loves, is in the firft degree of charity;
he that loves and advifes, is in the fecond j he that affifts',
in the third , he that can bare an injury, in the fourth ;
he that can forgive it, in the fifth -, and he that befides
all this, edifies his neighbour by his good life and con-
verfation, which is the duty of a perfect and apoftolical
man, is come to the perfection of it.
5. Thefe are the pofitive, or affirmative acts, that are
included in charity ; by which we fee what we are to do
for our neighbour. There are yet befides thefe others
that are negative, which mew us what we mould not do :
fuch for example, as not judging any body; not detract-
ing, nor meddling with another man's goods, his honour,
or his wife ; giving no-body fcandal, either by abufive,
or bad words, or by an uncivil and impertinent behavi-
our , but moft of all by bad advice or example. Let a
man be careful in avoiding thefe things, and he will fulfil
the duty of this divine command.
6. If, for the more eafy remembering of all this, you
would have me give it you in fhort ; endeavour to carry
yourfelf towards your neighbour with the tendernefs of a
mother, and you will not fail of complying perfectly with
all I have faid above. Confider how a kind and careful
mother loves her child ; how (he advifes him againft
dangers ; how me affifts him in his neceffities ; how (he
deals with him in his failings-, fometimes putting them
up with patience , other times correcting him for thfrn
withjuftice; and as occafion requires, patting them over,
and winking at them with prudence ; for charity, the
queen and mother of all virtues, makes ufe of thefe.
Confider how glad fhe is at his profperity, and how con-
cerned for his adverfity ; how me looks upon his misfor-
tune as her own ; how zealous (he is for his honour and
intereft ; with what devotion {he prays for him to Al-
mighty God ; and, in conclufion, how much more care-
ful ihe is of him, than of herfelf j and how hard Ihe is
t
490 ^ Sinners Guide. Book II,
to herfelf, that Ihe may be the more tender and kind
to him. If your love of your neighbour is fuch as
this, you are arrived already to the height of this virtue :
but putting the cafe that you cannot attain this pitch,
you muft at leaft aim at it in defire, and refer all the
actions of your life to it ; for it is certain that the higher
you endeavour to climb, the farther you will be from
being low.
7. But perhaps you will afk me ; how can I have fuch
an affection for a ftranger ? I anfwer, that you are not to
look upon any man as fuch, but to efteem him as the
image of GOD , as the work of his hands ; as his child ;
and as a living member of Jefus (Thrift, fmce St. Paul fo
often tells us, That we are all of us members of Chrift
Jefus * , and that to fin againft our neighbour is confe-
quently the fame as to fin againft Chrift, and to do good
to the one, is to do good to the other. So that you
mould not confider your neighbour, as a man in general,
or as fuch a man, but as Chrift himfelf, or as a living
member of him ; and though he is not fuch as to the
body, that matters not, fmce he is fo as to the participa-
tion of his fpirit, and the greatnefs of the reward ; our
Saviour himfelf affuring us, that he will requite this fa-
vour as if it had been done to him.
8. Confider alfo what we faid above in commendation
of this virtue, and how much Jefus Chrift recommends
it to us ; fo that if you have any true defire of pleafing
GOD, you (hould omit no care nor pains requifite for the
procuring of a thing, that is fo acceptable to him. Con-
fider alfo what love relations have for one another, upon
no other account but the communication of a little flem
and blood , and blufh that grace mould not have as
much power over you as nature , nor the fpiritual al-
liance as the carnal. If you ftiould fay, that this is a
union and participation from the fame root and the ft me
blood, which is common to both parties j confider how
much more noble thofe alliances are which the apoftle
has put between the faithful : fmce they have all one fa-
ther and one mother ; one Lord , one baptifm ; one
faith j
* 1 Cor, c. xii. v. 28. Ephei. c. v. v. 20.
Part. II. Ch. 3. Duties of Clarity. 491
faith i one hope , one nourifhment , and one fpirit that
enlivens them. They have all one Father, which is GOD ;
one mother, which is the church ; one Lord, which is
Jefus Chrift ; one faith which is a fupernatural light, of
which we all partake, and which diftinguifhes us from
the reft of mankind, one hope, which is the fame inhe-
ritance of glory, in which we mail all have but one heart,
and but one foul ; one baptifm, by which we have been
all adopted for the children of one and the fame Father,
and confequently made brothers to one another ; one
nouriihment, which is the mod adorable facrament of the
Body of Chrift, by which we are all united to, and made
one and the fame thing with him j juft as of feveral
grains of corn is made a loaf ; and the fame wine of a
great many bunches of grapes. And befides all'this, we
partake of the fame fpirit, which is the Holy Ghoft,
who refides in all the fouls of the faithful, either by faith
alone, or by grace and faith joined together; enlivening
and fupporting them, in this life. Now if the members
of one body, notwithftanding the difference of their
employments and of their forms, have fuch a love for
one another, becaufe the fame rational foul animates
them all , how much more confonant to reafon mud it
be, to have the faithful to do the fame, as being all ani-
mated by this divine fpirit , who the more noble he is,
the greater power muft he have to unite thofe things in
which he himfelf remains ? if then the bare union of
flefh and blood be enough to make relations love one
another fo entirely, how much more force ought fo many,
and fuch ftrait unions and alliances have over us.
9. But above all, caft your eyes upon the fingular and
unparalleled love Jefus Chrift had for us ; he loved us
fo paffionately, fo dearly, fo tenderly, fo conftantly, fo
far from any intereft of his own, or any defert of ours,
that encouraged by fo great an example, and obliged by
fuch a favour, you mould difpofe yourfelf to love your
neighbour, as much as poiTibly you can, after the fame
manner: that fo you may faithfully comply with the
precept, which he himfelf, upon his leaving the world,
gave you, with fuch a particular caution about the ob-
. ferving
492 be Sinners Guide. Book II.
fcrving of it. His words are : 1 give you & new command-
ment ', that you love one another as I have loved you*. He
that would befides what has been faid, know how great
a virtue that of alms-deeds, and of companion for his
neighbours is , and how excellent and meritorious, may
read a treatife of mine upon this iubjeft, at the end
of my book of prayer and meditation.
CHAP. IV.
Of man's duty to GOD.
j. TTAVING fpoken of our obligations to ourneigh-
J7j[ bours and ourfelves, it is convenient we fliould
fpeak now of what we owe to GOD. This is the principal
and moft noble part of juftice ; and to which the three
theological virtues, faith, hope, and charity tend, which
have GOD for their objedt, and hitherto looks that virtue,
which divines call religion, whofe object is the worihip
of GOD.
2. The way therefore to perform all the duties be-
longing to every one of thefe virtues, is to have fuch a
heart for Almighty GOD, as a dutiful child has for his
father. So that as he that behaves himfelf like a juft
judge to himfelf, difcharges the obligations that are due
to himfelf; and as he that looks upon his neighbour
with the tender heart of a mother, acquits himfelf of all
that he owes to him ; fo he that comes to GOD with the
heart of a fon, will perform all his duties to him ; fince
one of the chief proofs of the fpirit of Chrift being in
vis, is to give our heart thus entirely to GOD.
3. Confider then with yourfelf, what kind of a heart
it is, that a fon has for his father ; what love he bears
him, with what fear and reverence, with what obedience
he ferves him, with what zeal for his honour, and with how
much unintereftednefs ; with what confidence he runs to
him, in all his neceflfities ; with what humility he re-
ceives his corrections ; how fubmifiively he hears his
repri-
* John, c. xiii. v, 34.
Part II. Ch. 4. Duty to God. 493
reprimands, and how willingly he embraces all that
comes from him. Do but give GOD fuch a heart as this
is, and you will perfectly difcharge the part of juftice.
4. But to have fuch a heart, there are in my opinion,
nine virtues necefiarily required, which are, love, fear
and reverence, confidence, zeal for GOD'S honour, purity
of intention in his fervice, prayer, and recourfe to him
in all your neceffities ; gratitude for his favours; an
entire fubmiffion and conformity to his will , humility
and patience, in all the afflictions and mortifications he
fhall fend you.
SECT. I.
5. To begin then in order, the firft and principal thing
we have to do, is to love GOD, as he himfelf commands
we mould , that is, With all our heart, with all our foul^
and with all our ftrength *. So that there is nothing in
man, but what mud in its way, love and ferve this Lord
of all things. The underftanding, by thinking of him;
the will, by loving him ; the pafllons, by tending always
to what concerns the love of him ; the force of all our
members and fenfes, by employing themfelves in per-
forming whatfoever this divine love mail prefcribe. But
becaufe we have treated of this matter exprefly in the
memorial of a Chriftian life, I refer the reader thither,
to inform himfelf more fully in this point.
6. What we are to defire next after this holy love, is
fear ; which is nothing but an effefb of this love. Be-
caufe the greater love we bear another, the more we are
afraid, not only of lofing, but of offending him, as we
fee a dutiful fon does with his father ; and a loving wife
with her hufband; for the more me loves him, the more
careful fhe is, that nothing be done to give him the leaft
offence. By this fear innocence is fecured, and there-
fore it concerns us very much, to imprint it deeply in
our fouls. This is what David begged fo earneflly when
he faid, Pierce my fiejb, O Lord, with thy fear, I am afraid
f. thy judgments-^. So tfiat according to this, the holy
king did not think it enough to have the fear of GOD
Q^q q engraven
* Deut. c. vi. v. 5. "\ P/almcxviii. v. 120,
494 ff> e Sinners Guide. Book II.
engraven in his foul : he defired it mould be (luck into
his very flefli and bowels , that the lively fenfe he had of
it, might be like a nail driven into his heart, to put him
continually in mind of not failing in any thing that
might be grateful to him, whom he had fuch a dread of.
For this reafon it is juftly faid, 1"he fear of the Lord-
driveth cut fin*. Becaufe, it is confonant both to nature
and reafon, when a man fears another much, to be very
much afrrad of whatfoever may difpleafe him.
7. From this fear arifes another, which is to be afraid,
not only of bad actions, but even of good ones, if they
happen not to be fo pure, nor attended with fuch good
circumftances as they ought: by which means, actions
which are good in themfelves, may become nought th-ro*
our fault. And upon this account St. Gregory faid,
' That a good foul would fear where there is no fault at
at all. Holy Job mows he was poffeffed with this fear,
when he faid : / feared all my works, knowing that thox
didji not fpare the offender f. Another effect of this fear
is, to be afraid whenfoever we are aflifting at the divine
office in the church, (above all if the bleffed facrament
is there) to talk, or walk up and down, or to ftare and
gaze about us as many do. We are to behave ourfelves
there with an awful and reverential regard to the fupreme
Majefty, before whom we (land ; and which is in a more
particular manner prefent in that place. Thefe and many
more are the ordinary effects of this holy fear.
8. Should you afk me how this holy fear is formed in
our fouls , I anfwer, that the love of GOD is the chief
root from which it fprings. Next to which, fervile fear
is necefiary in fome manner for the acquiring of this
other -, for it is the beginning of a filial fear, and
brings it into the foul, as the needle does the filk
into the fluff we are fewing. Another thing befides
this, that goes a great way towards the procuring and
increafing of this fear, is the confideration of thefe four
things. The greatnefs of GOD'S Majefty, the depth of
his judgments, the rigour of his juftice, and the mul-
titude of our fins ; to which we may add the refiftance
we often make againft the divine infpirations. It will
* Eccl. c. i. v. 27. f Job, c. ix. v, 28. there-
Part II. Ch.4. Duty to God. 495
therefore become us to imploy our minds upon th? con-
fideration of thefe four things, becaufe they affift us fo
much for obtaining and cheriming of this holy effect in
our fouls, whereof we have fpoken more copioufly in the
former book.
SECT II.
9. The third virtue necefiary for this end, is confi-
dence , that is to fay, as a child that has a wealthy and
able father allures himfelf, that this father will not fail
to aflift him and provide for him, if he mould be ever
reduced to necefTity, or fall into any misfortune , fo man.
muft in this refpect, have the heart of a child towards
GOD ; and considering he has him for his father, who
has the power both of heaven and earth in his hands,
he muft have fuch a truft in him, as to be fully afTured,
that whatfoever tribulations (hall befall him, this hea-
venly father of his will, out of his mercy, deliver him
from them, if he does but addrefs himfelf to him with
an humble confidence , or at leaft will turn them to his
greater advantage and intereft. For if a fon has fuch a
confidence in his father, as to build all his fecurity and
quiet upon it , with how much better afiurance mould
man rely upon him, who is more a father, than all the
fathers in the world ; and richer than all mankind toge-
ther ? and if you fay that you have done no fervice, your
want of merit, and the multitude of your fins, difcou-
rage and deject, you the remedy in this cafe, is to confi-
der, not your own failings and unworthinefs but
GOD himfelf, and his eternal fon, our only faviour and
mediator, that you may be flrengthened again by him.
So that, as when any body in croffing a rapid river,
grows giddy with the violence of the ftream, we call out
to him, and bid him not look down upon the water
that is in fuch a perpetual motion ; but lift up his eyes
towards heaven and fo he will pafs over with fafety : we
are after the fame manner to advife thofe that are weak
in this refpect, not to reflect upon themfelves during that
time, nor upon their paft fins. But then you will alk
me from whom you are to expect this ftrength and con-
2 fidence ?
496 The Sinners Guide. Book IL
fidence ? my anfwer is, that you muft confider the infi-
nite goodnefs and mercy of GOD, who alone gives a re-
medy to ail the miferies in the world , and reflect upon
the truth of his word, by which he has promifed his fa-
vour and afllftance to all thofe that mall call upon his
holy name with humility, and put themfelves under his
protection. Confider alfo the innumerable benefits you
have received from his bountiful hand , and learn from
his mercy, which you have already had fuch proofs of,
to rely upon the fame for the future. But above all
things, confider, Jefus Chrift with all his labours and
merits ; which are the chief rights and titles we have
for the begging of any favour from GOD , becaufe we
are fure on the one fide, that there are no merits which
exceed, or even come up to this ; and that on the other
fide, they are the treafures of the church, given for the
relief and fupply of all her necefllties. Thefe are the
chief encouragements and fupports of our confidence ;
and it was by thefe, that the faints became as ftrong, and
as unmoveable in what they hoped for, as the mountain
of Sion *.
10. But it is much to be lamented, that having fuch
motives to confide in GOD, we fhould be fo weak in this
particular, as to be out of heart, as foon as ever we but
fee the danger, even to run to Egypt for help, under the
fhelter of Pharoah's chariots. So that you will find
many perfons that ferve GOD, who faft and pray much,
and give confiderable alms, and are endowed with feveral
ether virtues ; yet, there are but very few who have the
confidence of the holy Sufanna-fi who after they had
condemned her to death, and as they were leading her
to the place of execution, continued ftill, as the fcrip-
ture obferves, to put all her confidence in the Lord.
All the fcripture may be applied to perfuade us to this
virtue, but particularly the plalms and prophets, for
there is fcarce any thing fo often repeated in them, as a
confidence in GOD, and the certainty of his afiifling thofe
that hope in him t.
SECT.
* Pfalm cxxiv. v. i. f Ifaiah, c. xxx. v, I. J Dan. c. xiii,
Part II. Ch.4. Dufy to God. 497
S E C T. III.
11. Zeal for GOD'S honour is the fourth virtue; that
is, our main bufmefs fhould be to look to the promoting
and advancing of GOD'S honour, to the glorifying of his
holy name, and to fee that his will be performed both in
heaven and upon earth. And nothing fhould concern or
touch us more to the life, than to behold men, not only
neglect his will, but act contrary to it. The faints had
this zeal, and it was in their names that thefe words were
fpoken ( i ) : 'The zeal of thy houfe, O Lord, has eaten me
up. Becaufe they were fo troubled, upon this account,
that the grief of their fouls weakened their bodies, cor-
rupted their blood, and (hewed itfelf in all the outward
man. If we had but the fame zeal they had, we fhould
immediately have the glorious mark which (2) Ezechiel
fpeaks of, ftamped upon our foreheads , by the means of
which we mould not fink under the corrections and
fcourges of the divine juftice.
12. The fifth virtue is purity of intention; its office
is to make us not feek ourfelves, nor our own intereft
only in whatever we do ; but GOD'S glory and the obfer-
vance of hii pleafure ; alluring ourfelves, that the iefs we
endeavour to promote our own intereft, or feeking our-
felves, the greater advantages we mall reap ; and fo on
the contrary. -This is one of thofe things we are care-
fully to examine into, in the performance of all actions,
and it is what becomes us to have a zealous concern for :
We muft be very cautious lead our eyes mould fix upon
any thing but GOD ; becaufe felf-love is of its own na-
ture very fubtle, and feeks itfelf and its own eafe in all
its actions. There are feveral perfons very rich in good
works, and yet when they come to be weighed in the
fcale of GOD'S juftice, will find themfelves very light,
for want of this purity of intention (3) ; which is the eye
the gofpel fpeaks of, and which if it is light itfelf makes
the whole body fo, or darkens it all over if it be dark,
13. There
(l) Pfalm Ixviii. v. 9. (2) Ezcck. c. ix. v. 4. (3) Matt.-
c.vi, v. 22, 23.
tte Sinners Guide. Book II.
13. There are many, not only laymen but even eccle-
fiafticks, who when they are promoted to any confiderable
dignities, and obferve how virtue is always taken notice
of and honoured in fuch kind of employs, ufe their ut-
rnoft endeavours to become virtuous, and to live like
pious and good men, clearing themfelves from all kind
of defilement, and from every thing that may caft; the
leaft flam upon their honour. But their end of doing
all this is only to keep up the reputation they have
got ; to continue in favour, that fo they may be taken
notice of, for the exa<ft difcharge of their employs, and
be promoted to greater. So that thefe actions do not
proceed from a lively fentiment of the love or fear of
GOD ; nor is his glory, and the obedience that is due to
him, the end of them ; all they regard is their own ho-
nour and interefl. He therefore that ads after this
manner, though he appear fomething in the eyes of the
world, is nothing better in the fight of GOD, than the
very fmoak and fhadow of juftice : moral virtues are no-
thing before GOD, as confidered in themfelves, nor all
the corporal macerations and aufterities man can poffibly
ufe ; not though he mould facrifice his own children :
all that GOD values, is the fpirit of love fent down from
heaven, and whatfoever fprings from this root. There
was nothing in the temple, but what was either gold or
gilt. So it is juft there mould be nothing in the living
temples of our fouls, that is not either chanty or gilt
with it. Wherefore it concerns him that ferves GOD, to
caft his eyes upon what he defigns to do, and not upon
what he does , becaufe the meaneft actions become no-
ble, when the intention is fo, with which they are done ;
as the greateft, on the contrary, degenerate into mean
ones, when they have fomething that is mean for their
object. Becaufe GOD does not regard the action itfclf,
fo much as the intention of doing it, and that it proceeds
from love.
14. This is in fome degree to imitate that mod noble
and molt generous love, which the Son of GOD has fhewn
us, who defires us in the gofpel(i), to love him as he
loved
( i ) John, c. xiii.
Part II. Ch. 4. Duty to God. 499-
kved us , that is, freely and fincerely, and without mix-
ture of inttreft. As amongft the feveral circumftances
of this divine charity, this is the moil to be admired in
the Son of GOD , happy will that man be, who makes it
his bufinefs in all his actions to imitate him. And who-
foever mail do fo, may afiure himfelf, that he is very ac-
ceptable to GOD -, as one that reprefents him in the height
of virtue and in purity of intention ; for refemblance is
generally the caufe of love. Man ought therefore when
he is doing any good, to turn away his eyes from all kind
of human confiderations, and fix them upon GOD. Let
him never confent that an action, which has GOD for its
reward, fhoukl ferve for a temporal end. For as it would
be a great (hame to fee a noble and beautiful young
princefs, fit to match with a king, given away to a man
of very mean extraction. So it is a much greater fubject
of tears, to fee virtue, which is worthy of GOD himfelf,
employed in acquiring of worldly goods.
15. But becaufe it is no eafy matter to obtain this pu-
rity of intention, it concerns a man very much, to be<* ic
of GOD, earneflly in his prayers, and particularly in that
petition of the Lord's Prayer ; Thy will be done on earth
as it is in heaven. So that as the whole exercife of the
heavenly choirs, is the performing of GOD'S will with a
mofl pure intention, only to pleafe him ; fo mould the
inhabitant of the earth, as long as he lives here, imitate
this cuftom of heaven, as far as poffibly he can. Not
becaufe it is not good and juft to afpire to the enjoyment
of his kingdom, next to pleafing of GOD ; but becaufe
the lefs felf-intereft appears in any of our actions, the
more perfect it will be.
SECT. IV.
16. Thefixth virtue is prayer j by means whereof like
children, we are to have recourfe to our Father, when
any thing troubles or afflicts us ; that by it we may con-
tinually remember our heavenly Father, walk in his pre-
fence, and often difcourfe with him : becaufe this is the
practice and duty of good children towards their fathers.
But
500 The Sinners Guide. Book II.
But having handled this virtue al large elfewhere, we
will fay no more of it here.
17. The feventh virtue is thankfgiving ; by which we
are excited to gratitude for all GOD'S favours, and to em-
ploy our tongues in perpetual acknowledgements of
them. It is this virtue makes us cry out with the Royal
Prophet ( i ) , I will blefs the Lord at all times , his praife
Jhall always be in my mouth. And in another place (2) :
Let my mouth O Lord, be filled with praife^ that I may fing
thy greatnefs all the day long. For if GOD has given our
life i if he is always preferving us in the being he has
given us ; and continually pouring down his benefits
upon us, by the motions of the heavens, and by th fer-
vices we perpetually receive from all creatures : what can
we do lefs than be always praifing him, who is always
preferving, maintaining and defending us, and beftowing
on us a thoufand other graces and favours. Let us then
make this our firft and chief exercife ; and in order to it,
let us, as St. Bafil advifes, begin all our prayers with
this ; let us morning, noon and night, nay every hour of
the day, never ceafe to thank GOD for all his mercies and
benefits, as well general as particular ; for thofe of grace,
as well as thofe of nature -, but above all for that benefit
of benefits, for that grace of graces, his becoming man
for us, his fhedding his blood for our falvation , and for
his being pleafed to let us always enjoy his company,
by means of the moft adorable facrament of the altar.
Let us amongft fo many benefits, reflecl: particularly upon
this laft circumftance, that he who has humbled himfelf
fo low for us is the Lord of all creatures ; and that all
he has done for us has been the pure effect of his love
and mercy ; without the leaft tincture of advantage or
felf-intereft. Much more might be faid upon this fub-
ject ; but having fpoken of it in another place, where
we treat of the Divine Benefits; this mail fuffice at
prefent.
SECT.
(i) Pfalmxxxiii. v, I. (2)Pfalmlxx. v, 8.
Part II. Ch. 4. Duty to God. 501
S E C T. V.
Of the four degrees of obedience.
1 8. The eighth virtue that recommends us to this
Heavenly Father, is an entire obedience to every thing
in general that he mail command us , and in this confiftg
the perfection of all juftice. There are in this virtue
three degrees ; the firft is, to obey GOD'S command*
ments ; the fecond, to follow his counfel ; and the third,
to hearken to his infpirations and calls. The obfervancc
of the commandments is neceflary to falvation , the fol-
lowing of his counfel helps us much in the keeping of
the commandments, without which we frequently fall
into danger : for, it is a good remedy to prevent being
forfworn, not to fwear even to the truth j to prevent
lofing peace and charity, not to contend ; to be fafe
againft coveting our neighbours goods, not to poiTefs
any thing of our own -, and to be fare not to endeavour
to do harm to thofe that hate us, but to do them all the
good we can : fo that the following of the councils is
initead of an outwork to the precepts -, and therefore, he
that would arrive at the end, is not to think it enough
to keep the one, unlefs he labour to the utmoft of his
ability, and as much as his flate and condition will per-
mit, to obferve the others. For as a man that is to get
over a rapid river, will not venture to crofs directly over,
but will go up higher to take the tide along with him,
that fo he may do it with more fecurity j fo he that
ferves GOD, mould not content himfelf with obferving
of no more than what is juft enough to fave him ; h
muft take the thing a little higher, that in cafe he fhould
not reach to what he propofed himfelf, which would b
the better , he may at leaft arrive at that indifpenfably
requifite to falvation ; I mean that which is fufficient.
19. The third degree, we faid, was to hearken to the
divine infpirations , for faithful fervants, not only obey
what their matters command them by word of mouth,
but obferve the leaft fign they give of their pleafure.
But becaufe a man may be deceived in this point, by
R r r taking
502 The Sinners, Guide. Book LI.
taking that for an infpiration from GOD, which comes
only from man, or perhaps the devil; we muft take
St. John's advice along with us here, for our better fe-
curity , Believe not every fpirit, but try the fpirits,
whether they be of GOD *. And therefore,- befides
what you meet with in Holy Scriptures, and the writings
of the faints, which are the ftandards we muft bring
thefe things to. You may follow this general rule, that
fince there are two ways of ferving GOD , the one of our
own choice, the ' other of obligation *, whenfoever they
both happen to meet together, be fure let that which is
of obligation take place of the other, though it be
never fo great and meritorious. And thus it is we are to
underftand that moil excellent faying of Samuel, Obe-
dience is better than facrifice f, becaufe GOD would have
men obferve his word firft, and afterwards do him all
the other fervices they can, ftill with refpeft to the obe-
dience they owe to him.
20. By neceflary fervices, we mean, firft the keeping
of GOD'S commandments, without which there is no falva-
tion. Next, the obferving of fuch perfons orders as are
placed over us , Becaufe he that rejifts them, refifls the or-
dinance of GOD J. In the third place, the observance of
all thofe things that are annexed to each man's ftate and
condition ; as the obligations of a fuperior in his ftation ,
of a religious, or of a married man in theirs. Then
the obfervance of fuch things, as though they are not
neceflary in themfelves, yet contribute very much to the
obfervance of thofe that are fo ; becaufe the necefllty of
the one, makes the other in fome manner neceflary. As
for example, you have found for a long while, that
when you take fome time every day to retire a little,
and enter into yourfelf to examine your confcience, and
to treat with GOD about proper means for the remedy-
ing of what you find amifs there, you lead a more re-
gular and orderly life ; that you have a more abfolute
command over yourfelf, and your paflions ; and are much
more eafily inclined to the embracing all kind of vir-
tue.
* John, c. iv. v. i. f i Reg. c. xv. u. 22. J Rom,
c. xiii. v. 2.
Part. IT. Ch. 4. Duty to God. 503
tue. You fee on the other fide, that as foon as ever you
neglect this holy exercife, you run immediately into a
great many failings, and find yourfelf in danger of con-
tracting your former vicious habits again : this comes
from the want of a fufficient ftock of grace, and of
being not grounded thoroughly in virtue ; and for this
reafon, as a poor man that has earned nothing all day,
has nothing to eat at night ; fo you as often as you want
the afliftance of this devotion, grow hungry and weak,
and much more apt to commit lefTer faults which lead
you by degrees into greater. In this cafe you mufl fup-
pofe, that GOD calls you to this exercife, fince you find
by experience, that it is the means by which he generally
affifts you -, and that without it, you always fall back
again into your former courfes. What I fay here is not
to make you believe, that this precept is of indTpenfa-
ble neceffity, but only to fliew you how necefifary and
convenient a means this is, for your better complying
with the obligations of your ftate. Befides, if you are
nice and tender, if you are too much a friend to yourfelf,
and cannot endure any thing that is hard and laborious,
and yet perceive that this love of your own eafe is a hin-
drance to your fpiritual progrefs, inafmuch as it is the
caufe of your omitting many good works, becaufe of
the labour that is in them i and of your committing
many bad ones, becaufe they feem pleafant and eafy ; it
is plain in fuc'h a cafe, that GOD would have you ufe all
your force and (Irength, and accuftom yourfelf to fuch
exercifes as are moft difficult and painful to the macerating
of your body, and the mortifying of all your fenfes and
appetites ; becaufe your own experience teaches you of
what concern and confequence this affair is. You may
inquire after the fame manner into all thofe other works,
in the practice whereof you find moft benefit, and re-
ceive the greateft prejudice by omitting them ; and you
will underftand by this means, which of them GOD re-
quires you fhould do ; but with fubmiflion, yet in this,
and in all other matters, to the advice and direction of
thofe that are fet over you.
(
K r r 2 22. You
504 The Smnen Guide. Book II.
22. You may fee by what has been faid, that a man is
not always to t?ke hold of that which is beft in itfelf,
but of that which is beft and moft neceflary for him.
For there are many things moft noble and perfect, which
may not be the beft for me, though they are the beft in
themfelves, becaufe I am neither able to perform them,
nor does GOD call me to them. It therefore concerns
every one to do juft, what he finds himfelf called to,
to meafure himfelf by his own ftrength and abilities, and
wake that which is moft proper for him, the object of
his choice, without aiming at thofe things which are
out of his reach ; it is the advice of the Wile Man, when
he fay? ; Lift not up tty eyes to riches which thou can/1 not
have-, faauje they Jhall make thewfehes wings like thofe of
tin ca^le, and Jhall fy towards heaven "\. And for thofe
who follow not this counsel, the prophet reproves them
very feverely, faying ; Ten have looked for more, and be-
&c$ it became kfs ; you have fowed much, and brought in
little^.
23. This is the rule you are to follow between fervices
of choice, and thofe of obligation ; but as to thofe that
are only of choice, you may obferve the following me-
thod. Among thefe fervices, fome are public, and
others private -, honour, intereft, and pleafure, are the
effects of the one, but not of the others. Your beft way
therefore not to err in this point is, to ftand more upon
your guard in thofe which are public, than in thofe which
are not, and to be the more fufpicious, the more in-
tereft and profit there is in the cafe : becaufe felf-love
is naturally very fubtle, and always feeking itfelf, even
in exercifes of the moft piety and devotion. This it
was gave a holy man frequent occafion to fayj " Do you
know where GOD is ? he is where you are not." Giving
us hereby to underftand, that the lefs advantage and
felf intereft there was to be expected ; the action was fo
much the more pure and divine, becaufe a man then pro.,
pofes nothing to himfelf, but the fearch of Gop. What
I fay here, is not to oblige any man to ftick fo clofe to
this rule, as never to act contrary to it, for after all, it
may
f Prov, c. xxiii. v, 5. J Agg. c. i. v. 9.
Part. II. Ch. 4. Duty to God. 505
may and does often happen, that the other extreme may
be much more meritorious than this is, and a man's obli-
gations may weigh down all that I have faid j my only
defign is to advile perfons againft the deceit and malice
of felf-love, and not to give any credit to it, let it look
never fo much like virtue.
24. Perfect obedience includes in it thefe three degrees,
which are in all appearance the fame the apoftle meant,
when he faid * : Wherefore be ye not unwife* but under/land-
ing what is the will of God, good> well-plea/ing and per f eft.
The apoftle feems in this fentence to have comprehended
thefe three degrees of obedience ; becaufe the obferving
of the precepts is good , the following of the counfels is
well-pleafinoj j and the hearkening to the divine calls and
infpi rations is perfect. So that a man may be truly faid
to be come to the very perfection of obedience, when
he has performed whatfoever GOD has commanded him ;
whatfoever he has advifed, or whatfoever he has infpired
him to.
25. Befides thefe three degrees, there is a fourth,
which is a perfect conformity to the will of GOD, in all
he (hall command us : by being equally difpofed to re-
ceive honour or difhonour ; a good reputation or a bad ;
health or ficknefs ; life or death ; by fubmitting our-
felves with humility to all his decrees and orders ; by
preparing ourfelves with an equal affection, for chaftife-
ments and ftripes, or for fmiles and carefles ; for favour
or difgrace : not looking upon that which is given us,
but upon him that gives it, and upon the love with
which he gives it. For a father has no lefs tendernefs
and affection for his child, when he corrects and punithes
him, than when he makes much of and carefTes him.
26. He that has attained thefe four degrees of obedi-
ence, has acquired that refignation fo much recommended
by fpiritual guides ; by which man puts himfelf fo en-
tirely into the hands of GOD, that he becomes as pliant
as a piece of wax in the hands of an artift. This virtue
is called refignation, becaufe as a clergyman that refigns
up a benefice, lays down and delivers it entirely into the
hands
Ephcf. c. v. v. 37.Rem. c. xii. v. a.
506 %e Sinners Guide. Book II,
hands of his bifhop, for him to difpofe of as he pleafes,
without any controul or contradiction ; fo a perfect man
delivers himfelf up into the hands of GOD, that he may
be his own matter no longer, nor live for himfelf;
that he may neither eat, fieep, nor work for himfelf, but
for the honour and glory of his Creator-, by conforming
in all things to his moft holy pleafure and difpofal ; and
by receiving from his hands, with the fame heart and
love, all the difficulties and contradictions he {hall meet
with ; by denying and renouncing himfelf and his own
will, for the doing of GOD'S with all exactnefs, whofe
flave he acknowledges himfelf to be upon a thoufand
accounts. David has given us an example in himfelf, of
this refignation, when he faid * : / am become as a beaft
before tbee ; and I am always with thee. Becaufe, as a
beaft neither goes where it pleafes, nor refls where it
pleafes, nor does what it pleafes ; but obeys its keeper
in all things; fo he that ferves GOD is to fubmit himfelf
in all things to him. The Prophet Ifaiah has taught us
the fame leilbn in thefe words -j- : The Lord hath opened
my ear, and I do not refift : 1 have not gone back ; by re-
fufing what he commanded me to do, though it was
never fo hard and painful. Ezechiel has inftructed us
in the fame, by the figure of thofe myfterious animals ;
of which he writes J : Whither the impulfe of the fplrit
was to go, thither they went ; and they turned not when they
went. The prophet by this mows us with what readinefs
and joy, a man mould do whatfoever he mall underftand
to be the will of GOD. But for the doing of this there
is required befides a ready will, a difcreet underftanding
and fpirit to prevent our being deceived, and miftaking
our own will for GOD'S : and therefore for the moft part
we ought to fufpect every thing that is according to our
own inclination, and look upon that S moft fecure, that
is moft oppofite to it.
27. This is the greateft facrifke man can offer up to
'Goo ; becaufe in all other facrifices he can offer up no-
thing but his goods, whereas in this he offers up him-
felf. So that this facrifice is as much above all others, as
man
* Pfalm Ixxii. v. 23. f Ifaiah, c. 1. v. 5. J Ezeck. c, i. v, I 2,
Part IL Ch. 4. Duty of Gsd.
man is above the goods he poflefles. Here that faying
of St.' Auguftine is verified (i): That though GOD is
the Lord of all Things, yet it is not for every body to
ufe thole words of David (2) : O Lord, 1 am thy fervant -,
but for thofe only, who- have quitted the pofTeflion of
themfelves, have given themfelves wholly up to the fer-
vice of this Lord, and are by this means become his.
This is the belt difpofition a man can be in, for the ob-
taining the perfection of a Chriftian Life ; becauie GOD,
out of his infinite goodnefs being always ready to enrich
and improve man, when he does not on his fide refift,
nor put a flop to GOD'S defigns, but on the contrary
readily and entirely obeys him; he may eafily work
him up to what he thinks fit , and make him, like ano-
ther David, a man after his own heart (3).
SECT. VII.
Of patience in afflictions,
28. The lafl virtue we propofed at the beginning of
this chapter, as very necefTary for acquiring of this laft
degree of perfection, is patience in thofe afflictions which
our tender Father often fends us, both as a trial, and for
matter of merit. This it is that Solomon invites us to
in his Proverbs, by thefe words (4) : My fon, rejeft not
the correction of the Lord.-, and do not faint when tbou art
chajiifed by him : For whom the Lord loveth he chajlifeth \
and as a father in the 'fon he pleafetb himfelf. ,The apoftle
explains this text in his epiftle to the Hebrews, where
advifing them to patience, he fays thus (5) : Perfevere
under correction, God dcaleth with you as with his fons :
for what fon is there, whom the father doth not correft ?
but if you be without chajlifement, whereof all are made par-
takers -, then are you baftards, and not fons. Moreover, we
have had fathers of our flejh who corrected us, and we gave
them reverence : Jhall we not much more obey the Father of
Spirits, and live ?
29. Thefe
(l) St. Aug. in Pfalm clxxxviii. (2) Pfalm cxv. v. 16.
(3) i Reg. c. xiii. v, 14. (4) Prov. c. iii. v. u, 12.
(5)Heb. c.xii. v. 7, 8,9.
508 72* Sinners Gutde. Book It
29. Thefe words fhow us, that it is the duty of a fa-
ther to correct and punifh his children ; and dutiful chil-
dren will fubmit themfelves with humility to the fame,
and look upon it as a very great favour, and as a token of
fatherly love and care : this the only fon of the
Eternal Father has taught us by his own example (i);
when, upon St. Peter's endeavouring to refcue him from
death, he faid : The chalice which my Father hath given -me^
Jhall I not drink it ? As if he had faid : If this chalice had
been prefented me by any body elfe, you might have had
fome reafon for being againft my drinking it ; but fince
it comes from my Father's own hands, who knows how
to aflift thofe that are his children, and at the fame time
can and will do it ; why lhali I not take it as coming
from him ?
30. Yet there are fome who in time of profperity,
think they are fubjeft to this Father, and have a perfect
conformity to his will ; but in time of adverfity, they pre-
fently faint, and make it appear, that their reiignation
and conformity were falfe, and that they were deceived
in their fubmiffion : fince they loft it when they had oc-
cafion to make ufe of it, like cowards, who boaft in time
of peace, but in fight fling down their arms, and quit
the field. And fince this life is fo fubject to continual
troubles and combats, it will be well to arm fuch perfons
with fpiritual weapons, which they may make ufe of at
fuch times.
31. For this end, you may in the firft place confider,
that the troubles of this life are nothing, if compared
with the greatnefs of that glory, we may purchafe by
them. For the joy this eternal light gives us, is fo
charming, that putting the cafe we were to enjoy it bat
for one fingle hour, we fhould willingly undergo all the
pains and torments we can poffibly endure here ; and
defpife all the pleafures this world is able to afford us, for
the obtaining of it. Becaufe, as the apoftle fays (2) :
For our prefent tribulation^ which is momentary and light y
ivorkctb for us above meafure exceedingly an eternal weight
tf glory.
32. Confider
(i) John, c. xviii. v. n. (2) aCor.c, iv. v. 17.
Part II. Ch. 4. Duty to God. 509
32. Confider again, how frequently we are puffed up
with profperity, whilft on the contrary, the grief caufed
by adverfitv purifies our hearts , the firft ftate makes a
man proud and haughty, whereas the other humbles
him, though he were never fo high before. That teaches
a man to forget himfelf j the ordinary effects of this is to
put him in mind of GOD ; that frequently makes us lofe
the merit of our bed actions, by this we may often at-
tone for the fins of feveral years, and fecure ourfelves
againft falling into them again for the future.
33. If you languifh under ficknefs, you arc to per-
fuade yourfelf, that very often, GOD forefeeing what ill
ufe we mould make of health, clips as it were our wings
by the diftemper he fends, and fo puts us out of the
power of committing fin. So that it is much more to
our advantage to languifh under ficknefs, than to enjoy
health, and go on in our crimes. It is much better, as
our Saviour tells us, T0 enter into Ufe maimed, or lame \
than having two hands or two feet to be cc.ft into everlafting
f.re-\. It is a plain cafe, that GOD, who is fo merciful,
takes no pleafure in tormenting us : his delight is to
heal our infirmities, by applying of contrary remedies ;
that fo we who have got our ficknefs by the enjoyment
of pleafures, may recover our health, by fuffering of
fome pain , and that having been thrown clown by com-
mitting of fuch things as are unlawful, we may rife again
by depriving ourfelves of thofe that are lawful. Thus you
fee how GOD, by an effect of his infinite goodnefs, ex-
ercifes his indignation upon us in this world, that we
may happily a/oid the effects of it in the next. How he
ufes his feverity here with mercy, that he may not pour
out his wrath upon us hereafter without it. For as St.
Jerome fays, " GOD is moft angry when he conceals his
anger againft finners." So that, according to this, he
that is not willing to receive the correction of children
now, muft be condemned to the pains of devils here-
after. This gave St. Auguline a great deal of reafon to
cry out-, " Burn me, O my Lord, cut, flam, and do not
fpare me in this life, that thou maycft fpare me for all
S f f eternity
f Matt, c, xviii. v. 3.
510 The Sinners Guide. Book II.
eternity in the next." By this you may perceive how
carefully the Creator of all things watches over you , by
holding in the reins, and not letting you follow the track
of your own evil inclinations. When a phyfician has
given his patient over, he allows him to take whatever
he has a mind for ; but for thofe whofe condition is not
fo delperate, he prefcribes them their diet, and will allow
them nothing that may do them any prejudice. So a
father keeps his fon fhort, when he is given to debau-
chery or gaming, and yet leaves him his eftate when he
dies. GOD, who is the fovereign phyfician of our fouls,
and the beft of all fathers, takes the fame courfe with
us.
34. Befides all this, confider what injuries and affronts
our Saviour fuffered from his own creatures , confider
how he was defpifed, fcoffed at, and buffeted by them ;
with what patience he expofed his divine face to be fpit
upon, by thofe villains, the inftruments of the devils :
with what mildnefs he fuffered them to pierce his head
with thorns ; how willingly he received the bitter potion
they gave him to quench his thirfl , how filent he was
whilft they adored him in fport and mockery , with what
vigour, in fine, and with what patience he ran to embrace
death, that he might deliver us from it. Can you then,
who are nothing but a vile creature, at beft, but duft
and afhes, think any thing hard that he fhall be pleafed
to inflict upon you, in puniQiment of your fins, when he
himfelf has fuffered fo much for thefe fame fins of yours,
and would not go out of this life, but with pains and
torments, though he came into it without the leaft fpot
of fin, or imperfection -f- ? Ought not Chrifl to have fuf-
fered theje things, and fo to enter into bis glory ? and all this
to teach us by his own practice, what the apoflle has de-
clared to us : That no-body is crowned, except he flrive law-
fully^.. So that it is much better to furTer our prefent
afflictions with patience, whilft we make our advantage
of them, by ufing th:m as the means of obtaining par-
don for our fins, and of encreafing our glory, than by
bearing them with impatience, make our troubles greater,
and
j- Luke, c. xxiv. v. 26. J 2 Tim. c, ii. v. 5.
Part II. Ch. 4. Duty to God. , 511
and put ourfelves out of all hopes of bene firing by them.
For whether you will or not, undergo them you mud,
if GOD thinks fit, for there is no contradicting his will.
35. To all thefe confiderations, I mail add one more
of great force and efficacy, which is, that for the pre-
ferving of this patience, a man muft be always fortified
and prepared againft all kind of adverfities and afflictions,
which way foever they come. For how can any one ex-
pect to be better treated by a world fo full of corruption
and vice -, by a flelh fo weak and frail ; by the devils thai
are fo envious ; and by his fellow men who are fo mali-
cious ? all he is to look for from them, are continual
perfecutions and unexpected afiaults and onfets. It is
the part of a prudent man to be always in a readinefs
againft fuch encounters and accidents as thefe; as he
would do if he were patting through an enemy's country,
and in fo doing, he will find two extraordinary conveni-
encies. The firft is, he will undergo all his troubles the
better, becaufe thus fore-armed : becaufe, as Seneca
fays, a blow never falls half fo heavy as it would do,
when we fee it coming at a diftance. And Ecclefiafticus
gives us the fame advice, when he fays, Before ficknefs,
take a medicine *. The other advantage is, that as often
as a man does fo, he is fenfible he offers a facrifice to
GOD much like that of the Patriarch Abraham f ; which
he was going to make of his fon Ifaac. For, whenever
a man confiders with himfelf, that he may meet with
fuch or fuch troubles and contradictions, either from GOD
or men ; whenever he prepares himfelf for receiving of
them, with humility and patience , refigning himfelf en-
tirely into the hands of GOD , accepting of all things,
from what part foever they come, as if he himfelf had
fent them, as David did, when Simei affronted him J; he
cannot but be perfuaded, that whilft he does this, he
offers up a moft acceptable facrifice to GOD, and merits
as much by his good will and readinefs, though he does
nothing at all, as if he had done all he was prepared to
do.
Sff 2 36. For
* Eccl. c, xviti, v. 20. f Gen, c. xxii, J 2 Reg. c, xvi.
512 The Sinners Guide. Book II.
36. For this reafon it concerns us to remember, that
this is one of the moft efiential obligations of a Chrif-
tian. St. Peter allures us of it, when he fays , Be not
afraid of their terror, neither be troubled, knowing that you
are thereunto called (i). Every Chriftian then (hould con-
fider, that as long as he lives in the world, he is like a
rock in the fea, which is perpetually expofed to the vio-
lence of the waves, and yet ilill keeps its place, though
they are always beating againft it. I have been fo co-
pieus upon this matter, becaufe a Chriftian's whole duty,
according to what St. Bernard fays, confuting in thefe
two things j To do good, and to fuffer injuries (2).
There is no dcubt, but it is eafier to comply with the
firft, than with the fecond -, and therefore it was requi-
fite we fliould give moil caution where there is the greateft
danger.
37. But it is obfervable by the bye, that in this virtue
of patience, holy writers tell us there are three degrees,
each of which is more perfect than the other. The firft
of them is the bearing of afflictions patiently , the fecond
is the defiring of them for the love of Chrift ; and the
third the taking a delight in them upon the fame ac-
count. So that it is not enough for a man that ferves
GOD, to take up with the firft degree only; when he
has attained that, he muft aim at the fecond ; and not
{lop there neither till he comes to the laft. We have a
very good example of the firft degree in the patience of
Holy Job (3). The defire feveral of the martyrs had of
fuffering furniflies us with an example of the fecond ;
and the joy which the apoftles had in being found worthy
to fuffer affronts for the name of Chrift, is an evident
proof of the laft. This is the degree the apoftle had ar-
rived to when he faid, in one place : That he glories in his
tribulations (4). And in another : That be will rejoice in
his tribulations, afflictions, firifes, &c. which he had fuf-
fered for Chrift. Speaking elfewhere of his imprifon-
ment, he defires the Philippians to (hare with him in the
jy
(l) I Reg. c. iii. v. p, 14. (2) St. St. Bern. Serm. I. Apoft.
Pet. &. Pauli. (3) Job, c. i and ii. (4, Ads, c. v. Rom.
c. v. v. 3. 2 Cor. c. xi. v. 12.
Part II Ch. 4. Duty to God. 513
joy he has to fee himfelf in chains for the name of
Chriit (i). And he tells us the lame favour was granted
to the faithful of Macedonia, fo that they had a great
deal of comfort amidft the heavy afflictions they were op-
prefled with. This is the higheft degree of patience,
charity and perfection a creature can pofilbly attain to,
and which a very few arrive at; and therefore GOD does
not lay this obligation upon any-body, by way of pre-
cept, any more than he does the former.
38. From what has been faid, we are not to imagine
that we muft rejoice at the deaths, misfortunes, or af-
flidions of our neighbours, much lefs at thofe of our
friends or relations, and leaft of all at thofe of the
church ; becaufe the fame charity which commands us
to rejoice in one cafe, obliges us to be forry and com-
pafTionate in the other. For it is charity that knows how
to rejoice with thofe that rejoice and to weep with thofe
that weep ; as we fee the holy prophets did, who fpent
their whole lives in lamenting and bewailing the miferies
of men, and the puniihments they groaned under.
39. Whoever therefore, to conclude, (hall have ob-
tained thefe nine qualities or virtues, will have the heart
of a child towards GOD, and cannot but have thoroughly
complied with thislaft and principal obligation of juitice,
which is, to give GOD whatfoever is due to him.
CHAP V.
Of the obligations of particular flates and callings.
I. A FTER having fpoken of the duties of all forts of
/~\. perfons in general, it is proper to mow now what
is molt proper for every one in particular, according to
his condition and employment. But becaufe this would
be too tedious, I fhall content myfelf at prefent, with a
word or two in fhort, to (how how highly it concerns
each particular perfon, over and above what I have faid
already, to have a regard to the laws and obligations of
the
( i ) Phil. c. ii.
514 e ^ ie Sinners Guide. Book II.
the ftate he is in. Now thefe laws are many and dif-
ferent, according to the different callings there are in
the church For fome are appointed to command, and
it is the bufinefs of others to obey , fome are married,
others are religious, others are mailers of families, &c.
Now every one of thefe conditions has its particular obli-
gations.
2. As to thofe that have the charge of government,
the apoftle advifes them to be vigilant, labour in all things
to take pains, and to dif charge their duties *. And Solomon
gives the fame advice, when he fays : My fen, if tbou be
furety for thy friend, thou haft engaged fajl thy hand to a
Jlranger ; thou art enfnared with the words of thy mouth,
and caught with thy own words. Do therefore, my fon,
what I fay> and deliver thy f elf \ becaufe thou art fallen into
the hand of thy neighbour , run about, make hafte,.ftir up
thy friend : give not Jleep to thy eyes, neither let thy eyelids
Jlumber. Deliver thyfe:f as a doe from the hand, and
as a bird from the hand of the fowler -f. Do not won-
der at the Wife Man's requiring fo much folicitude in a
matter of fuch concern as this is. For it is ufual for men
to take a great deal of care in thofe things they are in-
trufted with, upon two accounts , either becaufe of the
value of them , or elfe becaufe of the danger they are
expofed to. Now both thefe reafons are fo ftrong in
the concern of our fouls, that there is nothing can be
of greater value, nor in more danger : and therefore much
care muft be taken in looking after them.
3. The bufinefs of a fubjecl or inferior is to look upon
his fuperior, not as a man, but as GOD himfelf, whofe
vicegerent he is, and muft refpect him as fuch ; and
fhould do whatfoever he bids him, with the fame readi-
nefs he would do it, had GOD himfelf commanded it.
For the matter, whofe fervice I am in, mould bid me
obey his houfekeeper, or his fteward, who is it I obey in
obeying the fteward, but the mafter himfelf? if GOD
therefore commands me to obey my fuperior, it is not
fo much my fuperior that I obey, as GOD himfelf, when
I do whatfoever is ordered me. And if St. Paul would
have
* 2 Tim. e. iv. v. 5. f Prov. c. vi. v. I, 2, 3, 4, 5.
Part II. Ch. 5. Of Par fie. States and Callings. 5 1 5
have a fervant fubmit to, and refpect his matter (i), not
as a man, but as Jefus Chrift, how much more reafonable
is it for an inferior to obey his fuperior, when obedience
is the tie of his obligation ?
4. There are three degrees in this obedience ; the
firft is to obey in action only ; the fecond is to obey
both in action and will , and the third in action, will, and
underftanding. For fome do what is commanded them,
yet neither do they like what they do, nor do it with a
good will. Others do it with a good will, but ftill dif-
approve of what they do ; others there are, in fine,
who bring into captivity every underftanding to the obedience
of Chrift (2) ; obey their fuperior as they would do Goo
himfelf, in action, word, and underftanding , doing what-
ever he orders them with chearfulnefs and readily ; .with
humility approving of it;, without fitting as judges over
thofe whom they themfelves are anfwerable to. You
therefore make it your bufmefs to obey your fuperiors
all thele three different ways, remembering that our Sa-
viour fays (3) : He that heareth you, heareth me-, and ke
that dcfpifeth you, defpifeth me. Never murmur or fay any-
thing againft them, that they may never have occafion
to tell you (4) : Tour murmuring is not againft us but againft
the Lord. Defpife them not, for fear GOD himfelf mould
fay to them (5) , They have nor rejected thee, but me\ that
I jbould not reign over them- Treat with them, with all
kind of truth and fmcerity, that no-body may upbraid
you faying (6) : Thou haft not lied to men, but to God-, and
leaft, like Ananias and Saphira, you be punifhed with
fudden death for your rafhnefs.
6. Let the married woman look to the government of
her houfe, and take care of her family, pleafe her huf-
band, and do all that a wife fliould do -, when (he has fa-
tisfied thefe obligations, let her fpend the reft of her
time in devotion, as much as me pleafes, but ftill let
her remember, that the duties of her flate call upon her
firft.
7. Let
(i) Ephef. c. viii. v. 5. (2) 2 Cor. c. X. v. 5. (3, Luke,
c. x. v. 1 6. (4) Exod. c. xvi. v. 8. (5) i Reg. c. viii. v. 7.
(6} Afts, c. v. v. 4.
51 6 The Sinners Guide. Book II.
'7. Letthofe that are fathers of children, frequently reflect
upon the feverepunifhment that was inflicted upon Heli, for
his neglect: in chaftifing and inftructing his Tons *. This
omiflion of his GOD punimed, net only with his own
and his childrens fudden death, but with the lofs of the
high prieft-hood ; which was removed for ever after from
his family. Confider, that the fins of the children are
in fome manner imputed to the fathers ; and that the
ruin of a fon, is very often the caufe of his fathers dif-
tru<ftion. Nor does he deferve the name of a father,
who after having begotten his fon for this world, does
not alfo beget him for the next. Let him correct him,
reprove him, advife him, keep him out of bad company,
and feek good matters for hitn ; let him train him up
in virtue, and inftruct him like Tobias -J-, from his very
infancy to fear GOD, let him break him of his own will
and inclinations ; and fmce before his birth, he was his
father according to the fpirit. For it is againft reafon,
that a man mould do no more of the duty of a father,
than birds and beads do, whofe only bufmcfs is to feed
and maintain their young ones. Man muft behave him-
felf in this matter like a man, like a Chriftian, and like
a faithful fervant of GOD. He is to bring his child up
fo, as that he may be the child of GOD, and an heir of
heaven ; not a flave to the devil, and an inhabitant of
hell.
8. Mafters of families that have fervants, mould re-
member what St. Paul fays, But if any man have not care
cf his own, and Specially af thofe of his boufe^ he bath
denied the faith^ and is worfe than an infidel J. They are
to confider, that thofe of their family are like meep of
their flock, and that they are the (hepherds and keepers ;
efpecially of thofe that are their fervants. Let them not
forget, that the time will come, when they muft give
an account of them : when they (hall be afked, where is
the flock that was committed to your charge, and the
noble herd that you had the care of. It was properly
called noble, becaufe of the price of its redemption, and
the
* 1 Reg. c. iv. -j- Tob. c. iv. J Tim. c. v. v. 8.
Part. II. Ch. 6. Difference of Virtues. 517
the moft facred humanity of Chrift, by which it has been
ennobled ; fince there is no (lave fo mean that has not
received both liberty and nobility, from the humanity
and blood of Chrift. It is therefore the duty of a good
Chriftian to be particularly watchful over thofe of his fa-
mily, and to keep them from all kinds of open fins, as
quarreling, gaming, fwearing, and curfmg, &c. but
above all, from fins of impurity. He muft, befides all
this, endeavour to inftruct them in the principles of re-
ligion ; he muft make them obferve the commandments
of the. church; particularly that of hearing mafs upon
fundays and holy days, of fading upon all the vigils of the
year, unlefs as we have faid already, there be fome lawful
excufe for their not complying with thefe precepts.
CHAP. VI.
Firft advice upon the efteem we are to have of the different
virtues for the better underjlanding the rule of a good life.
i. \ S at the beginning of this treatlfe, I fet down
jfV fome neceflary precognita, on things firft to be
known, byway of advance-, fo it is convenient here,
now we are drawing to a conclusion, to give fome ad-
vice for the clearer underftanding of all that is contained
in it. Firft, therefore, it is necefTary, after having treated
of feveral kinds of virtues, to (hew how much one vir-
tue is more excellent than another, that fo we may know
what value to put upon every one, and to efteem it ac-
cording to its true worth. For, as it is required, that a
man who trades in jewels, mould know what rate they
bear, that he may not be deceived in the value of them ;
and as it is convenient for the fteward of a great mans
houfe, to know the merits of all in the family, that each
peribn may be treated according to his deferts ; for other-
wife there will be nothing but perpetual confufion and
diforder-, fo he that trades in the jewels of virtue, and
he, that like a faithful fteward, is for giving every one
what is his due, mould be well acquainted with the value
T t t of
5 1 8 Tie Sinners Guide. Book II.
of them ; that whenfoever they are fet together, he may
know which to give the preference to, and lead he fhould
gather chaff and fcatter the grain.
2. You are therefore to underftand, that all thofe vir-
tues \ve have hitherto treated of, may be ranked into
two claffes , for fome of them are more fpiritual and in-
ward, and others more vifible and outward. In the firft
clafs are contained the theological virtues, with all the
others which have GOD for their object ; but chaftity, as
queen of the reft, has the firft place. To thefe we may
add leveral other very excellent virtues, and which are
much like the former. As humility, chaftity, mercy,
patience, difcretion, devotion, poverty of fpirit, contempt
of the world, a denying of our own will, a love of the
crofs and mortifications, with many other fuch virtues
which we call virtues in this place, taking the word in
the largeft fignification. We call them fpiritual and in-
ward virtues, becaufe it is the fpirit they chiefly refide in,
though they extend themfelves even to outward works;
as appears particularly in charity, and in the worfhip of
GOD, which notwithstanding their being inward virtues,
work outwardly, for the honour and glory of the fame
GOD.
3. There are other more vifible and outward virtues,
as fafting, dilcipline, filence, retirement, pious reading,
prayer, finging of pfalms, pilgrimage, hearing of mats,
afllfting at fermons and at divine office ; with all the other
outward obfervances and ceremonies of a Chriftian or
religious life. For though thefe virtues are all of them
in the foul, yet their effeds appear more outward than
thefe of other virtues do, which are often occult and in-
vifible, as to believe, to love, to hope, to contemplate,
to be inwardly humbled, to have forrow for a man's fins,
to judge difcreetly, and the like.
4. 7 here is no doubt, but that the firft of thefe two
kinds of virtue, are much more excellent and neceflary
t) an the fecond. For as our Saviour faid to the Sama-
ritan v oman, But the bcur ccmeth^ and now /'/, when the
true cdorers Jhall adore the father in fpirit and in truth ;
Jar the lather alfo Juketb fuch to adore bim. G OD is a fpirit ',
and
Part II. Ch. 6. Difference of Virtues. 5 j 9
and they that adore him, mujl adore him in fpirit and in truth *.
This is in plain terms, no more than what little children
repeat fo often at fchool, in thefe two noted verfcs.
Si Deus eft animus, nobis ut carmina dicuitf,
Hie tibi prccipuefit pura mente colendus.
If GOD, as poets fay, a fpirit be,
He mujl in fpirit be ador d by thee. CATO.
For this reafon David defcribing the beauty of the
church, fays, that All her glory is within in golden borders,
cloalhed round about with varieties -f\ The Apoltle ex-
prefles the fame thing to us, when he faysj; Exercife
thyfelf unto godlinefs, for bodily exercife is profitable to little,
but godlinefs is profitable to all things ; having promile of the
life that now is, and of that which is to come. By piety
here we are to undtrntand the worfhip of GOD, and cha-
rity towards our neighbour; and by the exercife of the
body, abitinence and corporal aufterities, according to
St. Thomas upon this place.
5. This is a truth which the heathen philofophers were
not ignorant of; and Ariftotle, though he has not writ
much concerning the GODS, fays, that if the GODS take
any notice of our concerns, as it is to be believed they
do, it is very probable they are mod pleafed with that
which is the beft, and comes the nearcft to them -, which
is mans fpirit or underftanding. For this reafon they
who take care to beautify and adorn their fouls with the
knowledge of this truth, and with the reformation of
their defires and palTions, muft without doubt be mod
acceptable to GOD. Galen the great phyfician was of
the fame opinion, for in his book of the compofiticn
and ftrufture of man's body and the ufe of its parts ;
coming to a parTage which particularly demonftrated the
fingular wifdom and providence of GOD, the fovereign
artiit , he was (truck with admiration at fo many won-
ders, and forgetting as it were his phyfic, turned to di-
vinity, and broke out into thefe expreflions $: "Let
others offer up their hecatombs (they were facrifices uied
Ttt 2 by
* John, e. iv. v. 23, 24. -fPfalmxliv. r. 13. J i Tim.
c.iv. v. 7, 8. $ L. 2- d e u f e partium.
520 The Sinners Guide. Book IT.
by the ancients of an hundred oxen) to the GODS ; I will
honour them by a profound acknowledgement of the
greatnefs of their wifdom, by which they have fo won-
derfully difpofed of all things ; I will reverence them by
confefiing the greatnefs of their power, by which they
have been able to execute their own 'pleafure ; I will
worfhip them, by admiring the greatnefs of their love,
which has refufed the creatures nothing, fince they have
bellowed upon every one of them in particular, what-
foever was necefTary, and have left them nothing to
defire farther." Thefe are the words of a heathen phi-
lofopher, and what I pray could a Chriftian have faid
beyond this ? efpecially after having read this expreflion
of the Prophet ; For I defire mercy, and not facrifice; and
tbe knowledge cf GOD more than holocaujls*. Change but
the word hecatombs into holocaufls, and you will find
the philofopher and the prophet agree upon this matter.
6. But notwithftanding the excellency of thefe virtues,
thofe of the fecond clafs are very ufeful (though not fo
noble as the former) for the acquiring and preferving of
thofe that are greater , fome of them are either neceffary
becaufe of the precept, or of the vow that goes along
with them. This will appear by reflecting on thofe vir-
tues we have mentioned. For retirement and folitude
puts a man out of the way of feeing, hearing, and talk-
ing of a thoufand things that will endanger, not only
his peace and quiet of conlcience, but his chaftity and
innocence. We are all fenfible what a help filence is for
preferving of devotion, and avoiding thofe fins, which
men fall into by talking ; and the Wife Man has told
us f: In tbe multitude cf words there Jball not want fin.
As for failing, befides its being an effect of the virtue
of temperance, and a fatisfaclory and meritorious work,
if it be done with charity, though it enervates the body,
it lifts up the fpirit, it weakens our enemy, and difpofes
us for prayer, pious reading and contemplations , it
keeps us out of thofe exceffes and debaucheries, occa-
fioned by eating and drinking; and preferves us from all
thofe fcurrilous jefls and buffooneries, quarrels and ri-
ots,
* Ofea, c. vi. v. 6. -j- Prov. c. x. v. 14.
Part II. Ch. 6. Difference of Virtues. 21
ots, which generally follow merriments and revels. As
to thofe other virtues of reading good books, hear-
ing of fermons, praying, fmging, and affifting at the of-
fices of the church, it is plain they are all acts of reli-
gion, incitements to devotion, and ferve to enlighten
our underilandings, and to make our wills more in-
flamed with the defire of fpiritual things.
7. Experience makes this point fo clear, that had our
hereticks ccniidered it, they would never have run into
the contrary extremes : for we daily fee, that in thofe
monafteries where regular difcipline is more exact, and
where the exterior obl'ervances are better complied with ;
there is always more virtue, more devotion, more cha-
rity, more ftrength and vigour in the members of them ;
and the fear of GOD and Chriftianity is better encou-
raged and promoted. Whereas in thofe houfes where
thefe things are lefs regarded, and where the exterior dif-
cipline their rules oblige to is grown loofe ; confcience,
good-manners, and a holy life follow the fame courfe,
and fall to ruin. Becaufe, where the occafions of finning
are more, there fins and diforders are alfo more frequent.
So that the obfervances of a religious ftate, may be pro-
perly compared to a vine ; which if it be well fenced in
and inclofed, is out of all danger of being fpoiled ; but
otherwife its fruit will be expofed to every one that
pafles by. It is even fo with a religious order that has
once fallen from the rigour and aufterity of its rule.
Then what clearer proof than this, which is grounded
upon daily experience, of the advantage and importance
of thefe virtues.
8. How is it pofiible now for a man, that propofes to
himfelf the acquiring and preferving of this fovereign
virtue of devotion, which capacitates and enables him
for all other virtues, and is as it were an incentive and
fpur to all kind of good, ever to obtain his end ; whilft
he watches fo carelelsly over himfelf; efpecially when the
virtue he aims at, is fo far above his ftrength as it is, and
fo pure and perfect ? for it is fo nice, and if I may be al-
lowed the exprefllon, fo volatile, that a man can fcarce
look back but it is gone. An excefs of laughter, a fu-
pcriluous
The Sinners Guide. Book II.
perfluous word, a greater meal than ordinary, a little
paffion, a fmall difpute, or any other diftraction whatlb-
ever-, the defire of feeing, hearing, or thinking of things
not to our purpofe, though not bad, are enough to fpoil
the better part of our devotion. So that not only our
fins, but unnecefiary employs, and any thing that can
divert us from thinking on GOD, draws us away from it.
For as iron, to be changed into the fubftance of fire,
mud always be in it, or at leaft but feldom out of it,
for fear of returning to its natural coldnefs again ; fo
this noble virtue depends fo much upon man's being al-
ways united to GOD, by an actual love and reflection ;
that if he but thinks of any thing elfe, he cafts himfelf
back again into his natural corruption i that is, into the
old difpofition he had at firft.
9. It concerns him therefore that has a mind to pro-
cure this virtue, and to keep it when he has it, to watch
fo carefully over himfelf; that is, over his eyes, his ears,
his tongue, and his heart ; it concerns him to be fo tem-
perate in his meals ; to be fo regular in all his words and
actions, to be fo much a friend to filence and folitude ;
to make it fo much his bufmefs to be prefent at the fer-
vice of the church, and to do all thofe things which mall
excite him to devotion , that he may by means of this
care and diligence, be able to fecure to himfelf the pof-
feffion of fo great a treafure as this is. If he does not
do this, let him look upon it as moft certain, he mall
never fucceed in this point.
10. All this may iufficiently convince us of the im-
portance of thefe virtues, without leflening the value of
the nobler. Whence we may gather the difference there
is between them , for thefe are as it were the end, thofe
the means of attaining it. Thefe are like health, thofe
like medicines proper for procuring of it ; thefe are in
a manner the fpirit of religion, and thofe the body ;
which though it is inferior to the fpirit, is a chief part
of the compound, and necefiary becaufe of its operations.
Thefe are like the treafure, and thofe like the key that
fecures it. Thefe are as it were the fruit of the tree, and
thofe the leaves that adorn the tree and preferve the
fruit.
Part. II. Ch. 6. Difference of Virtues. 523
fruit. Though this comparifon does not anfwer ex-
actly, becaufe the leaves of a tree are no part of the
fruit, though they preferve it ; but thefe virtues fecure
juftice fo, as at the fame time to make up a part of it,
fince they are all of them virtuous actions, and worthy
of grace and glory, if done with perfect charity.
ii. This is the efteem you are to fet upon the virtues,
we have here been difcourfing of, which is what we
propofed at the beginning of the chapter : thii
doctrine will fecure us againft two vicious extreams ; that
is, two notorious errors there have been in the world ts
to this affair. The firrt an ancient one of the Pharifees,
the other is a late one of the Heretics of our times,
For the Fharifces, like carnal and ambitious men, and
brought up in the obfervance of the law, which as yet
was carnal, made no account of true juftice, which con-
fifts in fpiritual virtues, as we may fee throughout the
whole courfe of the gofpel , fo that as the apoftle fays,
Having an clearance indeed of godlinefs^ but denying the
"power *. You might have taken them for good men by
the outfide, though they were full of abomination within.
But our prefent Heretics, on the contrary, being fenfible
of this error, to avoid one extream, ran into another,,
which was fplitting upon Scylla to avoid Charybdis. But
the true Catholic doctrine fhuns both thefe extreams,
and feeks virtue in the mean, taking care to give the
inward virtues the firft and bell place, without fuffering
the outward to lofe the rank that is due to them. It
places fome as it were in the rank of the nobility, and
others among the gentry and commonalty, which com-
pofe this commonwealth , that the value of every thing
may be known, and each have as much as is its due.
CHAP. VII.
Of four nece/ary injlruftions that follow from this doflrine.
i . "T^ROM what has been faid may be drawn four im-
J/ portant inftructions for the fpiritual life : the firft
is, that he who ferves GOD as he ought, is not to content
* 2 Tim. c. iii. T. 5. himfelf
524. The Sinners Guide. Book II.
himfelf with fceking after fpiritual virtues only, though
they are the moft excellent , but muft add the others to
them , and this as well for the preferving of the firft, as
for the arriving at the height and perfection of all juftice.
To this purpofe he is to confider, that as man confifts
not of either foul alone, or of body alone, but of both
together ; becaufe the foul alone without the body is not
a compleat man, and the body without the foul is nothing
but a lump of earth ; true and perfect Chriftianity, is
neither only interior nor only exterior, but both at once :
becaufe there is no preferving the interior, without fome-
thing at lead, if not a great deal of the exterior, accord-
ing to every ones ftate and condition ; nor is it enough
for the performing of perfect juftice; and as to the ex-
terior without the interior, it goes no farther towards
making a virtuous man, than the body without the foul
does to the making of a natural man. So that, as the
body receives its whole life and being from the foul , fo
the exterior depends after the fame manner upon the
interior , and moft of all upon charity, for all the efteem
and value it has.
2. He therefore that would not be deceived, muft no
more feparate the corporeal from the fpiritual, in order to
make a perfect Chriftian, than he is to divide the body
from the foul for the making of a compleat man. Let
him take the body and foul together , the treafure and
the cheft -, the fence and the vine. Let him take all its
fupports and props along with it, for they are all to go
together, or he will lofe both ; for he will not be able to
obtain the one part, and the other without it will not
avail him. Let him confider, that fmce neither nature
nor art, which copies after nature, produce any work
without giving it an outfide and cloathingj and without
giving it a defence and ftay, both for its prefervation
and beauty, it is repugnant to reafon to think that grace,
which is a much more perfect form than the others are,
and which operates much better, mould not do as much
as they do. Let him reflect upon this fentence(i) :
He that fearetb God ncghBetb nothing, and be that contemns
little
(l) Eccl. c. vii. v. 19.
Part II. Ch. 7. Inftrutt. upon diffe. of Virtues. 525
liftle things which fall by degrees into great ones. Let him
call to mind what we faid before, that for want of a nail
a man lofes a flioe, and for want of a fhoe his horfe.
Let him confider the danger he runs in by not taking
notice of fmall things ; becaufe it is the ready way for
him not to mind the greater. Let him but think upon
the flies that fucceeded the gnats in the plague of Egypt *-,
that this may teach him how the neglect of lefTer things,
makes way for that of greater. For he who does not
regard the flinging of gnats, (hall be foon troubled with
flies, that will over-run him with filth and naftinefs.
SECT. I.
The fecond inftruRion.
3. By this it will appear about what virtues we
are to be mod folicitous, and which require mod care.
For as men will do more for a piece of gold, than for a
piece of filver, and more for an eye than a ringer ; fo it
is convenient we mould take moft care to purchafe and
keep thofe virtues that are the moft excellent : for if we
are diligent in that which is of leaft moment, and care-
lefs in that which is of moft, all our fpiritual affairs will
be diforderly. It is therefore a great piece of prudence
in fuperiors, in their chapters and public afTemblies, to
recommend to their religious the observance of filence,
fafting, folitude, ceremonies, modefty, and the choir,
and to be much more zealous in advifing them to cha-
rity, humility, prayer, devotion, meditation, the fear
of GOD, the love of their neighbours, and the like.
And this latter part is fo much the more necefTary than
the other, by how much the inward failings are more
private than the outward, and therefore the more dan-
geroiu. For as men are more apt to remedy the defects
they fee, than thofe they do not fee ; it is a hazard they
may thus come to make no account of the inward fail-
ings, becaufe they are not feen, though they take much
notice of the outward, becaufe they appear : befidcs the
exterior virtues, as abftinente, watching, difciplines,
U u u corporal
- Exod. c. tiii.
526 Tfo Sinners Guide. Book II.
corporal aufterities and mortifications are more vifiblc
toothers, and therefore more familiar to and more ef-
teemed by them , whilft hope, charity, humility, difcre-
tion, the fear of GOD, the contempt of the world, and
the reft of the interior virtues, are lefs in credit with
the world, becaufe they appear lefs outwardly, though
at the fame time they are much more acceptable to GOD
than the others. Our Saviour himfelf gave us the reafon
of this difference of opinions, when he faid, You are they
who juftify yourfelves before men, but GOD knoweth your
hearts *. And the apoftle tells us to the fame purpofe -f- 5
For it is not he is a Jew, that is fo outwardly , nor is that
circumcifion which is outward in the fejh ; but he is a 'Jew
that is one inwardly, and the circumcijion is that of the
heart y in the fpirit, not in the letter ', is true circumcifion,
ivhcfe praife is not <?/ men but of GOD , for men have not
eyes to fee this fpiritual circumcifion. Since then thefe
outward things are fo manifeft, and the defire of honour
and praife is one of the mod cunning and moft power-
ful pafllons a man has ; there is more danger of being
carried away by it, to the confideration and purfuit of
thofe virtues which are moft in efteem amongft men,
than of being wrought upon to a defire of thofe that
appear lefs honourable, becaufe it is the fpirit that calls
us to the love of thefe ; but the fpirit and flefh together
invites us to fearch after thofe, and the flefh is eager and
fubtle in purfuing all its appetites. This being fo, we
have all the reafon in the world to fear, that fuch pow-
erful pafllons as thefe, will eafily prevail againft us, and
force us to quit the field. This diforder may be remedied
by the light of this doctrine, which always pleads for the
jufter fide, and ftands up for maintaining of its right,
notwithftanding all thefe obftruftions, and is moft zea-
lous in recommending that which 'we cannot but fee to
be of the greater importance to us.
SECT II.
The third Inflmflion.
4. Another thing to be learned hence, is the obligation
we have of following the rule of GOD'S commandments,
*Luc.c,xvi. v.j5. -f Rom. c. ii. v. 28,29. in
Part II. Ch. 7. Injlrutt. upon diffc. of Virtues. 527
*n the concurrence of two virtues, which cannot pofll-
bly be both embraced, for this will happen fometimes,
and in fuch a cafe we muft give the preference to the
moft worthy of the two, to avoid confufion and trouble.
This is what St. Bernard teaches us in his book of dif-
penfation f, " There are, fays he, a great many laws
enacted, not becaufe men could not have lived without
them ; but becaufe they ferved much more for the ob-
taining and preferving of chaftity. Therefore they are
to remain in their force and vigour, without change, as
long as they anfwer this end , nor can they themfelves
who have the power to do it, make any innovation in
this kind, without giving offence. But if at any time
they mould prove deftructive to charity, who can think
it would not be confonant to juftice, and moft for the
increafe of charity too, to omit, defer, change for the
better, or abolifh with the confent of thofe perfons who
have the authority in their hands, fuch laws as were in-
ftituted for the maintaining of charity, when once they
are perceived to be prejudicial to it ? for it would cer-
tainly be a point of juftice, to obferve thofe laws which
w.ere made in the behalf of charity, if ever they happen
to prove otherwife. It is requifite therefore that thofe
who are in command, mould look upon thefe things as
unchangeable and irrevocable, as long as they are ufeful
for the keeping up of this virtue, and no longer." Thefe
are St. Bernard's own words, who produces two decrees,
one of Pope Gelafius, and the other of Pope Leo, in
proof of what he here aflerts.
SECT. III.
The fourth InftruRion.
$. We may further gather from what has been faid,
that there are two forts of juftice, a true and a falfe
one. The true one is, that which embraces the interior
virtues, and with them the exterior, that are necefTary
for the keeping of them. The falfe one is, that which
lays hold of fome of the exterior virtues, without med-
U u u 2 ling
f Orat. d Prsecepto & Diflerns. c. 4.
528 The Sinners Guide. Book II.
ling with the interior-, that is, without the love of GOD*
without fear, humility, devotion and the like. The
Pharifees were as juft as this comes to, and no more ;
and therefore our Saviour fays to them (i) , Woe unto you
Hypocrites, Scribes and Pharifees, who pay tythes of mint,
and anifeed, and cummin, and have let alone the weightier
things of the law, judgment, and mercy, and faith. He
upbraids them again foon after with thefe words (2) : Woe
unto you Hypocrites, Scribes and Pharifees, becaufe you make
clean the cutjide of the cup and the difh , but within you are
full of extortion and uncleannefs. And immediately again ;
Woe unto you Hypocrites, Scribes and Pharifees, becaufe you.
are like to whited fepulchres, which outwardly appear to men
beautiful, but within are full of dead mens bones,, and of all
fit bine fs ($)._
6. Such juftice as this is, we find is frequently con-
demned by GOD himfelf in the writings of the prophets.
In one of them he fays, This people draw near me with their
mouth, and with their lips glorify me ; but their heart is far
from me, and they have feared me with the commandment and
doftrines of men (4). And in another place he fays, To
what purpofe do you offer me the multitude of ycur viEfims,
faith the Lord ? I am full, I dejire not holocaufts of rams,
and fat of failings, and blood of calves, and lambs, and
buck-goats. Offer facrijice no more in vain ; incenfe is abo-
mination to me: the new moons and fabbaths, and other fef-
tivals I will not abide, your affemblies arc wicked : my foul
katetb your new moons, and your folemnities ; they are be-
ccme troublejcme to me, I am weary of bearing them (5).
7. What does GOD find fault with what he himielf fo
ftrictly commanded ? nay, even when they are acts of re-
ligion, which of. all virtues is the nobleft, fmce its bufi-
nefs is to worfhip GOD with works of adoration and piety ?
certainly it cannot be the virtue he condemns, but the
den that content themfelves with outward .obligations,
and neglect true juftice, and the fear of GOD. For he
Jiimfelf declares immediately after, that it is nothing elfe
that
(l)Matt. c. xxiii. v. 23. (2) Ibid. v. 25. (9) Ibid. v. 27,
(4)Ifaiah, c. xxix, v. 14. (5) Ifaiah, c. i. v. 1 1, 13, 14.
Part II. Ch. 7. Infiruft. upon diffc. of Virtues. 529
that difpleafes him* : Wafh yourfehes, be clean, take away
the mil of your devices from my eyes. Ceafe to do perverfely,
learn to do well, and then if your fins be as fcarlet, they
Jhall be made as white as fnow : and if they be red as crim-
fon, they Jhall be white as wool.
8. He expreffes the fame thing again with much more
vehemence elfewhere -f \ He that facrificetb an ox, as if
he Jlew a man: he that killeth a Jhecp in facrifice, as if he
Jhoitld brain a dog : he that offereth an oblation, as if he
Jhould offer fwine's blood : he that remembereth incenfe, as if
he Jhould blefs an idol. What can be the meaning of this,
O Lord, what kind of prodigy is here ? why are thofe
things, which you yourielf have commanded, fo abomi-
nable to you ? he gives us the reafon of it, when he
fays J : All thefe things have they chofen in their ways, and
their foul is delighted in their abominations. You fee here
then, what fmall account GOD makes of exterior things,
when they are not grounded upon the interior. To
give us a proof of this he fays by another prophet || :
I'ake away from me, the multitude of thy fongs : ar.d 1 will
not hear the canticles of thy harp. And in another place
he fays, expreffing his difpleafure in more lively terms :
/ will fcatter upon your face the dung of your [chmnities.
What need is there, after all this, of faying any more,
to mew how little all exterior things amount to, let them
be never fo noble and great in themfelves ; if the love
and fear of GOD, and a horror of fin, which are the very
foundations of juftice, be wanting ?
9., Should you afk me, what can be the reafon of
GOD'S difliking thefe kinds of fervice; of his comparing
facrifice with man-flaughter, and incenfe with idolatry ;
of his calling the ringing of pfalms, a noife ; and folemn
feafts and meetings, Dung? I anfwer,' becaufe thefe
things, for want of the foundation we have fpoken of,
befides their being of no worth nor efteem ; give occa-
fion to many to be proud and haughty ; to prefume
upon themfelves, and to contemn every body elfe, that
does not do as they do ; and what is worft of all, this
falJe
* Ifauh, c. i. v. 1 6, 17, 1 8. flfa'ah, c, Ixvi. v. 3. J Ibid.
|1 Amos* c. v. v. 23. Mai. c. iii.
53 o *Fbe Sinners Guide. Book II.
falfe juftice fettles them in a falfe fecurity in the way they
are in, which is one of the greateft dangers they can
fall into : becaufe they are fo fatisried with what they
have, that they aim at nothing farther. Do but confi-
der the Pharifee's prayer in the gofpel ( i ) : O God, 1 give
tbee thanks that lam not as the reft of men ; i. e. extortioners^
unjuft, adulterers ; as alfo is this publican : I faft twice a
week, I give tithes of all that I poffefs. You may eafily
difcover in this prayer, the three dangerous rocks we
have fpoken of. You may plainly fee his prefumption,
when he fays : I am not as the reft of men. His contempt
of others, in thefe words : 1 am not as this publican ; and
his falfe fecurity, In his thanking God for the life he led,
whilft he imagined all was fafe, and that he had nothing
to be afraid of.
10. Hence fprings a dangerous kind of hypocrify,
which thefe falfe juft men run into. For the underftand-
ing of this, you are to know that there are two forts of
hypocrify , the one is bafe and palpable, and is of thofe
who know they are wicked, and outwardly appear good,
to deceive the world. The other fort is more nice and
fubtle, which makes a man even deceive himfelf, as well
as others , like the Pharifee, who really cheated himfelf,
and not others only, under the cover of juftice -, by ima-
gining himfelf to be a holy man, though at the fame
time he was a very great fmner. This kind of hypo-
crify the Wife Man points at in thefe words (2) : There is
away which feemeth jiift to man ; but the ends thereof lead to
death. And in another place, fpeaking of four kinds of
evils that are in the world, reckons this for one of them :
Vhere is a generation that curfeth their father ; and doth not
blefs their mother. A generation that are pure in their own
eyes, and yet are not wajhcdfrom their filthinefs. A genera-
tion whofe eyes are lofty, and their eyelids lifted up on
high. A generation, that for teeth hath fwords, andgrindeth
*with their jaw-teeth, to devour the needy from off the earth,
and the poor from among men (3). The wife man looks
upon thefe four forts of perfons as the molt infamous
and
(i) Luc. c. xviii. v. 11,12. (2) Prov. c. xiy, v. 12.
(3) Prov. c. xxx. v. ji, 12, 13, 14.
Part II. Ch. 7. InJtruSl. upon diffe. of Virtues. 53 r
and mod dangerous in the world : and amongft them he
puts thofe that are hypocrites, in regard of themfelves,
who fancy they are clean, when they arc as far from be-
ing fo, as the Pharifee was.
ii. This condition is fo dangerous, that to fpeak the
truth, it is not half fo bad, for a man to be a fmner and
to know he is fuch, as it is to be juft after this manner,
and to live in a falfe fecurity. Becaufe, let a man be
never fo fick, the knowing of his diftemper is a fair way
to his recovery ; but when a man fancies himfelf to be
well, though he is much out of order, there will be no
perfuading him to take any medicine to cure him. For
this reafon, our Saviour told the Pharifees (i) : That the
Publicans and the Harlots Jhould go into the kingdom of God
before them. The Greek translation, inftead of Jhall go
before, reads, do go before, which is a ftronger proof of
what we affirm. This is what we are told much more
plainly by our Saviour himfelf in thofe obfcure, but
terrible words in the Apocalipfe; I -mould thou wert cold
or hot) but becaufe thou art hike-warm, and neither cold nor
hot, I will begin to vomit thec out of my mouth (2). How
is it poffible GOD mould wifh a man were cold ? and how
is it pomble that a man that is cold, mould be in a better
condition than one that is luke-warm, fines the latter is
nearer being warm than the other ? the reafon is this.
He that is hot, is the man that has got the fire of cha-
rity, and with all thofe virtues both interior and exterior,
that we have fpoken of: the cold man, is he who has
neither the one fort nor the other, becaufe he has no
charity , and the luke-warm is he that has fome of the
exterior virtues, but wants the interior, or at leaft charity.
Now our Saviour would have us know, that this man's
condition is more dangerous than his is, who is quite
cold ; not becaufe he has more fins than the other, but
becaufe his evil is much more incurable , for the greater
fecurity he imagines himfelf to be in, the farther he is
from applying any remedies. So that this fuperficial and
outfide juftice of his, makes him believe he is fomething,
whereas in reality he is nothing at all ; we need but read
what
(i) Matt. c. xxi. v. 51. (2) Apoc. c. Hi. v. 15, 16.
532 The Sinners Guide. Book II.
what follows, to know it is the genuine and literal fenfe
of the text. For our Saviour fpeaking more clearly to
him, whom he had called luke-warm before, fays-f-:
Becaufe thou fay eft : I am rick, and mj^de wealthy , and I have
need of nothing : and thou knoweft not, "that thou art wr 'etched ,
and miferable, and poor, and blind, and naked. Is not this
the Pharifee drawn to the life, who faid J : God, I give
thee lhanks that I am not as the reft of men. This without
doubt was he who thought himfelf rich in fpiritual trea-
fures, becaufe he thank'd GOD as if he was fo ; and yet
he was poor, naked and blind , becaufe he was empty of
all interior juftice j full of pride, and fo blind, that he
could not fee his own failings.
12. We have made it appear thus far, that there are
two forts of juftice, a true and a falfe one ; we have dif-
cpvered the dangers of this, and (hewn the excellency
and dignity of that. And let no-body think we have loft
our time in treating of thefe things fo largely ; for fmce
the gofpel itfelf, which of all facred writ is of moft au-
thority, and which has been left us, as the rule to fquarc
our lives by, condemns this kind of juftice fo often ,
fmce the prophets, as we have proved, do the fame, it
would have been very ill done, if we mould have paffed
over this matter (lightly, which the holy fcriptures fo
often repeat and inculcate. If the dangers a man is ex-
pofed to lays open to every-body, as rocks that appear
above the water in the midft of the feas, there would be no
great need of advifing perfons againft them ; but when
they are quite hid from us, it is convenient we fhould
have fome inftructions to know how to avoid them ; as
mariners have their charts to (how them whereabouts
thofe (helves lie, that are quite under water ; that they
may (leer their courfe fo as not to run upon them.
13. Let no man deceive himfelf, faying; fuch pre-
cepts were very neceffary in former times, when this vice
was fo frequent, but that there is not fo much need of
them now a-days. I am of opinion the world is as bad
now, as it was then ; and that it has almoft always been
in the fame condition , becaufe, when men are the fame,
when
j- Apoc. c. iii. v, 17. J Luc. xviii. v. 17.
Part II. Ch. 7. InflfuSl upon diffe. of Virtues. 533
when human nature is the fame, when there are the fame '
inclinations, and the fame original fin, which we ha^e" all
of us been conceived in, and from whence all other
fins draw their rifeV there mud needs be the fame of-
fences. For where there is fo great a proportion between
the caufes of fin, it is impoffible there mould not be as
great a one between the fins themfelves. So that there
are the fame crimes now in fuch and fuch kinds of per-
fons, as there was then $ the only difference is, the names
are not the fame : juft as Plautus or Terence's comedies
are the fame now they were a thoufand years ago, though '
the players are changed.
14. So that as thofe ignorant and carnal people thought
GOD was very much obliged to them for their facriftces,
for their fads and folemnities obferved, according to the
letter only, not according to the fpirit. There are a
great many Chriftians at prefent, who hear mafs every '
Sunday, fay the office of our Ble(Ted : Lady, or th? Ro-
fary, every day , fail every Saturday in honour of her,
are always prefent at fermons, and affid at the offices of
the church ; and yet after all, notwithllanding fo many
actions which are really good, they are as eag-r in their
purfuit of honours, as full bent upon the fatisfying of
their lufls, and as fubjeft to anger as other men are, that
never do any of thefe things. They forget the obliga-
tions of their dates ; they are not at all concerned about '
the falvadon of their fervants and family : they are full
of hatred and malice, and will abate nothing of their
haughdnefs. They never exercife the lead humility or
patience. Nay, fome of them gi fo far, and th.it upon
very trivial matters, that they will not fo much as fpealc
to their neighbour upon any account whatfoever. Others
are very backward in paying fervants their wages, and
in difcharging their debts.' And if a man mould happen
to do or fay any thing that touches their honour or in-
tereft, adieu then to all the virtue thry had. You will
meet with fome that are very frequent at their prayers,
but will never put their hands into their pockets to give
an alms to the poor. You may find others, that will mt
for all the world, eat flefh upon Wednefdays > buc will
X x x make
534 ffl* Sinners Guide. Book IT.
make no fcruple of detracting from their neighbour, and
will never itick at any kind of {lander or fcandal, when zr
man's reputation is at ftake : fo that whilft they are fcru-
puloufly afraid of eating the flefli of beafts, they have
no horror of preying upon that of man, which GOD has
fo ftrictly forbid them. For, there is fcarce any thing
that a Chriftian mould be fo much concerned for, as the
credit or honour of his neighbour. And yet it is what
but few take any notice of, though there are many things
that are not half fo important, which they are much more
felicitous about.
1 5. That thefe, and many other fuch failings are the
common practice, not only of worldly men, but even
of thofe that are retired out of it, is a truth unqueftio-
nable. And therefore we thought it necefiary, this mif-
take being fo general, to undeceive fuch as are fallen
into it ; elpecially when thofe perfons, whofe particular
bufinefs it is to take notice of it, neglect their duty in-
tirely in this point. What I have fajd will, I hope,
fupply this defect, and ferve as a direction to thofe that
defire to keep in the right way.
16. And that what we have faid may be more profi-
table to the reader, and he may not grow worfe upon the
medicine ; it is good to advife him in the firft place to
enquire into his own fpiritual ftate and condition, that he
may fee what it is he is moft inclined to. For as there
are feme general inftructions that ferve for all forts of
perfons ; as thofe upon charity, humility, patience, obe-
dience, and the like , there are others again more parti-
cular, which are good for fome, but not fo for others.
As for example, a fcrupulous perfon mould have his
confcience enlarged a little ; whereas his, on the contrary,
that is too large already, is to be more confined and
ftraitened. A man that is fubject to diffidence, and apt
to be difcouraged, muft be put in mind of mercy ;
whereas, the prefumptuous mould be frightened with
the remembrance of juftice. The fame rule is to be ob-
fcrvcd proportion ably in other cafes. This is no more
than what the author of Ecclefiafticus advifes us to when
he fays, 'Talk to the unjuft man of jujlice^ of war fo the
coward
Part II. Ch. 7. Inftruft. upon (life, of Virtues. 535
coward, of gratitude to the ungrateful^ of -piety to the -wicked^
and of labour to the idle J.
17. Since according to this, there are two forts of per-
fons, the one that apply themfelves wholly to interi r
virtues, and the other that concern themfelves about
none but the exterior , it would be well to recommend
the exterior virtues to the firil fort, and the interior to
the fecond , that fo every one may be brought to a due
meafure and proportion. We have endeavoured all along
here, to treat every thing with fuch moderation, than
nothing might want the place that is due to it : we have
fpoken in commendation of greater things, without any
prejudice to thelefler; nor have we in extolling thefe
lefiened them. And by this means we have avoided
thofe two dangerous rocks, which we have here advifed
others not to fplit upon, the one which they run upon
who practice interior atfts, and never mind the exterior j
the other they dafo againft who are fo bent upon exte-
rior, as to have no concern at all for the interior, and
above all for the fear of GOD, and a hatred of fin.
1 8. The main point of all this bufinefs is, to ground
ourfelves fo in the fear of GOD, as to tremble at the very
name of fin. Happy is he that has this virtue deeply
rooted in his foul, he may build what he pleafes upon
this foundation ; but as for him, on the contrary, who is
cafily wrought upon by fin, let him have all the appear-
ances that can be, he is to look upon himfelf as mifera-
ble, blind and unhappy.
CHAP. VIII.
A fecond advice upon the different ways of living that arf
in the church.
UR fecond advice is to prevent men pafling
their judgments upon one another, on account
of the different ways of living. To this purpofe you
muft underhand, that there being many virtue* requifite
XXX 2 tO
Eccl. c. xxxvii. v. i 2.
53 6 The Sinners Guide, Book II,
to a Chriftian life, fome perfons are more addicted to
feme of them, and others to others. For we fee fome*
practice thole moft, which have GOD for their immediate
object , and thefe perfons apply themfelves for the moft
part to a contemplative life ; others efteem thofe virtues
beft which make them moft ferviceable to their neighr
bour, and thefe embrace an active life. Others again
love thofe beft, which put a man in mind of himfelf,
and thefe virtues belong particularly to a monaftical life,
2. Again, all virtuous actions being fo many means for
the obtaining of grace ; fome men follow one way, and
fome another for the- acquiring of it ; lo that fome en-r
deavour to obtain it by falling, difcipline, and other cor-
poral aufterities, fome by 'alms and works of mercy,
fome by continual prayer and meditation ; in this laft
means, the ways are as many, as the methods of praying
and meditating are different. So that fome make ufe of
this method, and fome of that, and as there are many
things to be meditated upon, there are alfo many forts
of meditations. Now that fort is beft for each particu?
iar perfon, which he finds moft profitable, and which
ferves beft to excite him to devotion.
3. Virtuous perfons are fubject to a great miftake as
to this point ; which is, that they who have profited by
any one of thefe means, think there is no other way of
arriving at GOP, but that which they have gone. They
would fain teach all the world the fame, and look upon
thofe, as out of the road, who dare not go their way ;
becaufe they imagine it is the only one to get to hea-
ven. He who is much given to prayer, thinksj that
without it, it is impofllble to be faved. He that fails
much, perfuades himfelf that nothing is to the purpofe
but fafling: he that leads a contemplative life, fancies
every body elfe to run the hazard of his falvation , nay,
they carry it fo far fometimes as to have no kind of efteem
for an active, life. They on the other fide, that have
made choice of an active life ; and for want of having
experienced what pafies berwixt GOD and the foul, in
the mcft delightful repofe of contemplation, when they
fee how far they have advanced by their active way of
Jiving,
Part. II. Ch. 8. Different States in the Church. 537
living, leffcn as much as they can the contemplative
life, and think there is no perfection without a compo-
fition of both -, as if all the world was to do what they
do. A man that makes choice of mental prayer, thinks
all other kind of prayer unprofitable ; and he that loves
vocal prayer bed, fays, that fince it is more laborious
than the other, It muft needs be more meritorious.
4. So that every man cries up his own ware, as mop-
keepers do; and thus without being fenfible of it, with a
hidden pride and ignorance, each of them commends
himfelf, by extolling that he has the greateft (lock of.
Thus virtues are under the fame c i re u:n fiances as fci-
ences, of which every one praifes that he profe/Tes, and
decrys all the reft. The orator fays, there is no art in
the world to be compared with rhetoric. The aftrono-
mer will tell you, there is no fcience like that which
treats of the heavens and ftars. The philofopher fays
the fame of his fcience. He that gives himlelf to the
ftudyofthe Holy Scriptures fays much more, and with
more reafon. The linguift fays almoft as much as he ;
becaufe his language ferves for the better underftanding
of the Scripture. The fchool divine muft have the firft
place, or elle he will not be fatisfied. In fine, there is
none of them all without his weighty reafons, to make
you believe his fcience is better, and more necefiary
than the reft.
5. This which appears fo plainly in fciences is to be
found in virtues, though it does not lie fo open ; for all
lovers of them defire to chufe that which is beft, and
feek that which fuits with their inclinations. And there-
fore think that what fits them beft, is beft for every-body,
and what does not agree with them, is proper for no-
body.
6. Hence fpring the judgments made on other mens
lives, and the fpiritual divifions among brethren, one
man fancying another in the wrong, for not taking the
fame way he does. It was almoft luch an error the Co-
rinthians lived in. They had received feveral different
o-ifts from GOD * ; and every one looked upon his own,
as
2 Cor. c. xii.
53 8 The Sinner* Guide. Book II,
as the beft, and therefore they valued themfelves above
one another. Some preferring the gift of tongues ,
others that of prophecy-, fome again that of interpreting
the fcriptures ; others the working of miracles, and fo
of the reft. The beft remedy that can be given againft
this miftake, is wh?t the apoftle prefcribes them in his
epiftle againft that diftemper. Firfl he makes all graces
and gifts equal, as to their origin ; alluring them they
are all ftreams that flow from the fame fpring, which is
the HolyGhoft; and that as to this point, they are all
of them alike, though they differ amongft themfelves.
The members of a king's body are all a king's members,
and of the blood royal, though they are not the fame
in refpect to one another. The apoftle fays to this pur-
pofe f : IV e have all been baptized in one fpirit into one
body, by the virtue of which fpirit we are all made the mem-
bers of the fame body. So that we all, thus far partake
of the fame honour and glory, as being the members of
the fame head. For this reafon the apoftle adds imme-
diately after J : If the foot Jhould /ay, becaufe I Am not
the hand, I cm not of the body ; is it therefore not of the
body : and if the earfoouldfay, becaufe I am mot the eye, I
am not of the body, is it therefore not of the body ? It is
plain then, that as to this we are all equal, becaufe of the
unity ?nd fraternity that is in all ; notwithftanding the
diverfity which is in us at the fame time.
7. The caufe of which is partly nature and partly^*
grace ; we fay it ariles from nature, becaufe, though
every fpiritual being owes its beginning to grace ; yet
grace like water received into feveral veifels, takes fe
veral fliapes agreeable to the nature and condition of
every one. For fome perfons are naturally eafy and
jquiet, and therefore more fit for a contemplative life,
others are more choleric and active, and therefore an
Active life is beft for them ; others are more ftrong and
healthful, and lefs in love with themfeives, fo that a la-
borious penitential life agrees beft with them. GOD'S
goodnefs difplays itfclf in all thefe particulars much to
.our admiration ; for he, defigning to communicate him-
felf
J- I Cor. c. xii. 13. J Ibid. xv. 16.
Part. II. Ch. 8. Different States in tie Cburch. 539
felf to all, has been pleafed to propofe feveral ways to
us, for our partaking of this favour ; according to the
feveral conditions of men, that fo he that cannot go one
way, may try another.
8. The fecond caufe of this variety is grace ; becaufe
the Holy Ghoft who is the author of it, has thought fie
to have this variety in thofe that belong to him, for the
greater perfection and beauty of the church. For as fe-
veral members and fenfes are required to the making of
a man's body perfect and beautiful j fo there muft be a
great many virtues and graces to make the church fo
too. For, if the faithful were all alike in this refpecr,
how could they be called a body * : If the whole body^
fays St. Paul, were the ey?, where would be the bearing?
if the whole were hearing, where would be the fmclling ?
GOD has, for this reafon, thought fit, there mould be
feveral members, and one body; that fo, multiplicity
and unity meeting together, there might be proportion
betwixt leveral things in one : and hence comes the per-
fection and beauty we fee in the church. Thus we fee
there muft be this fame diverfity of voices, yet with
concord, that fo it may be fweet and harmonious. For
if the voices were all of the fame pitch, if they were all
trebles, or all bafes, or all tenors, how could they make
mufic and harmony ?
9. The fame thing appears to our wonder, even in the
works of nature, in which the fovereign artift has inter-
mixed fo much variety, by giving every creature its par-
ticular qualities and perfections ; and has mown fo much
juftice in the diftribution of them, that though each par-
ticular creature has fome kind of advantage or other above
the reft, yet they do not envy one another, becaufe if any
of them is out-done in fome things, it excels in others.
The peacock is beautiful to the eye, but not delightful
to the ear-, the nightingale on the other fide, charms the
ear, but does not pleafe the eye. The horfe is good for
the race and the camp, but not for the table. The ox
is good for the table and plough, and fit for nothing
elfe ; fruit-trees produce what is good for eating, but
are not fit for building, as thofe trees are which bear
* j Cor. c. xv. y.2/. no
540 Tht Sinners Guide. Book II.
no fruit. Thus in all things together, we. find all things
difperfed, but never all together in any one thing.
That by this means the beauty and variety of the uni-
verfe may be preferved, and the .different fpecies of
things may continue; and all be linked to one another,
by a mutual and neceffary dependance.
j o. The fame order and beauty that is in the works of
nature, GOD has thought fit should be in thofe of grace ;
and for this reafon he has, by his fpirit, ordered fuch a
variety of virtues and graces in his church, that all of >
them might make a moft harmonious concord, a mod
perfect world ; and a moft beautiful body, compofed of
different members. We may fee the effects of this va-
riety in the different ftates of men in the church, where
fome give themfelves up to a contemplative life; and ,
others to an active , fome apply themftlves to works of
obedience, others to penance, fome to prayer, and others
to.fmging-, Ibme to ftudy, that they may be profitable
to others , fome to looking after the fick and vifiting of
hofpitah , fome to relieve the poor and miferable ; fome
to one kind of good exercife and fome to another.
11. The fame variety is to be found in religious houfes.
Though they all take the road that leads to heaven, yet
they do not go all the fame way. Some take the way
of poverty, others of penance , fome go by the exercife .
of a contemplative life, and others by thofe of an active.
Some labour for the good of the public, whilft others
retire as far from it as they can. Some have revenues by .
the rules of their inftitution, others love poverty better.
Some run into the delarts, and others into cities and
towns ; and all this, out of the motives of religion and
charity.
12. We may obferve this variety again, not only in
the orders and monafteries, but in the particular mem-
bers of the fame , of whom fome are employed in finging
in the choir -, others in manual labour ; fome are ftudy- -
ing in their cells ; others are hearing confeffions in the
church, and others are abroad about the affairs of the .
houfe. What is all this but feveral members in one .
body, and feveral voices in one confort, that fo there
may
Part II Ch. 8. Different States in the Cbitrch. 541
may be an exact proportion and beauty in the church.
There is no other reafon for putting a great many itrings
to the fame lute, and a great many pipes into the fame
organ, but to make the mufic more pleafant by the va-
riety of the founds. This is the coat of feveral colours
which the Patriarch Jacob made for his fon Jofeph (i).
And fuch were the curtains of the tabernacle, which GOD
commanded Mofes to paint and fet out with wonderful
variety and beauty.
13. If fo, and it is convenient it mould be fo, for the
beauty and order of the church, why do we not lay afide
the vicious cuftom we have got of detracting from our
neighbours , of patting ientence upon their actions and
of making ourfelves judges over other meA, becaufe they
do not do what we do ? this is deftroying the body of
the church, rending Jofeph's coat, difturbing and fpoil-
ing the harmony of the heavenly mufic. It is like defi-
ring that the members of the church fhould be all feet,
or all hands, or all eyes , but if all the body were eyes,
where would the ears be ? and if all were ears, what would
become of the eyes.
14. Thus you fee how great a mi (lake it is to blame
another, becaufe he has not what I Have, or cannot do
what I do. As it would be in the eyes to defpife the
feet for not feeing, or the feet to find fault with the
eyes, for not walking, and bearing the whole burden
upon them. For it is requifite the feet fhould take pains,
and the eyes mould always be at reft ; that the former
fhould be always upon the ground, and the latter above
them, free from duft, or any thing that may fully them.
Nor are the eyes, notwithftanding their continual repole,
lefs ferviceable to the body, than the feet that take fo
fo much pains. As the fteerfman in a veflTel that (lands
at the helm, with his compafs before him, does as much
good as they that are always upon deck, or hawling the
ropes, that look after the fails, or that ftand at the pump.
He who we think does lead, in reality does mofi , be-
caufe it is not the labour that is taken about a thing, but
the value of the thing in itfelf, together with the impor-
Y y y tancc
(l) Gen. c. xxxvii. Exod. c. xxvi. and xxxvi.
54 2 We Sinners Guide. Book II.
tancc of it, that makes it more or lefs excellent : unlefs
we will fay, that a laborious ploughman, for example,
does the commonwealth more fervice, than a difcreet and
prudent ftatefman, becaufe of the two, he works the
hardeft.
5. He that confiders this ferioufly, will leave every
one to his calling : that is, he will let the foot be a foot,
and the hand be ftill a hand, and will never defire that
the body fhould be all foot or all hand. This is what
the apoftle endeavours to perfuade us all to, in the epiftle
above-cited; and it is the advice he gives us in thefe
words : Let not him that eateth not, judge him that eatetb.
Becaufe he that eats may perhaps Hand in need of what
he eats, and be endowed with fome nobler virtue than
yours is, and which you want. So that he is not to be
blamed by you for eating, fince in all appearance hi*
other virtue may make him better than you are. For as
in mufic, thofe notes that are upon the lines, are as good
as thole that are betwixt them ; fo that he that eats dif-
turbs the harmony and concord of the church, no more
than he that abftains : nor he that feems to do nothing
at all, any more than he that is always employed, if he
fpends his leifure time fo, as to eadeavonr to make him-
felf ferviceable to his neighbour hereafter.
1 6. St. Bernard advifes us againft this fame fault, when
he fays(i), that none ought to examine into another
man's way of life, to pafs judgment upon it, but thofe
that are judges and rulers in the church ; much lefs is a
man to put another perfon's life in the fame fcale with
his own, for fear it fhould happen to him as it did to a
certain monk, who being troubled to have his poverty
compared with Gregory's riches, heard a voice which.
told him : He was much richer in a cat he had, than the
other with all his wealth.
CHAP.
( i ) Serm. 4. in Cantic*.
Part II. Ch. 9. Of Vigilance. 543
CHAP. IX.
The third advice, of the vigilance and care every virtuous
man ought to live with.
AVING propofed in this rule fo many different
virtues, and given fo many inftructions upon
the regulating of our lives ; our next advice is, to endea-
vour to procure one general virtue, which may compre-
hend, and as far as poflible fupply the want of the reft ;
this is the rather advifeable, becaufe our underflanding
is fuch that it cannot conceive many things at once.
This virtue is a perpetual folicitude and vigilance, and a
continual attention to whatfoever we do or fay, that fo
every thing may be brought to the rule and moderation
of reafon.
2. We are to behave ourfelves in this point like an
cmbafTador, that is to fpeak to a fovereign prince. He
has his attention fixed upon the matter he is to difcourfe
of; he weighs every word he fpeaks , he manages the
tone of his voice, and confiders every pofture and mo-
tion of his body, and this all at the lame time. Thus
he that ferves GOD mould ufe his utmoft endeavours to
be always watchful and attentive upon himfelf; to con-
fider himfelf, and all he does ; fo that whether he fpeaks,
or holds his tongue -, whether he afks a queftion, or gives
an anfwer; whether at table, in the ftreet, or in the
church , at home or abroad j he is to have his rule and
compafs always with him, to meafure every action, every
word, nay, every thought ; that fo all may be exact to
the law of GOD, to the judgment of reafon and to de-
cency. For the diftance betwixt good and evil, being
fo great, and GOD having given our fouls a natural
knowledge of both, there is fcarce any man fo ignorant,
but if he weighs what he does, will more or lefs dif-
cover what he ought to do , and therefore this attention
and folicitude is as ferviceable as all the inftructions al-
ready given, and many more.
3. This is the care the Holy Ghoft recommended to
us, when he laid ; Watch carefully over jourfelf t man
Y y y 2 *,
544 The Sinners Guide. Book II.
and over your own foul. And the laft of the three advifes
the Prophet Micah gave us, as we have obferved already,
was: To walk carefully with GOD, which is to be fo licit ou s *,
to do nothing in contradiction to his will. The many
eyes Ezechial's myfterious animals had -f, teach us, what
vigilance and care we mould uljp in this battle, where our
enemies are fo numerous, and we have fo much to attend
to. The fame is reprefented to us by the poflure of the
feventy ftout men, that guarded Solomon's bed J. They
had their fwords upon their thighs ready to draw, to
exprefs how watchful and ready he mult be, who walks
in the very midit of fo many enemies.
4. Befides the many dangers we are expofed to, ano-
ther reafon for this extraordinary vigilance is the nicenefs
and confequence of this bufmefs, efpecially to thofe who
afpire to the perfection of a fpiritual life. For to be-
have ourfelves and to live as GOD would have us, to pre-
ferve ourfelves from all the ftains and fpots of this world;
to live in this flefh without the corruptions of it ; That
you may befmcere and without offence unto the day of Chrift ,
as the apoflle fays, are things fo high, and fo far above
the reach of nature, that we Hand in need of all thefe
and many more helps, and efpecially the afllftance of
GOD'S grace.
5. Confider how attentive a man is, when he is upon
any nice curious work , and it is certain, that this is the
niceft work, and requires moft attention. Obferve how
cautioufly a man walks, that carries a glafs brimful of
precious liquor, for fear of fpilling; think of a man
that is forced to crofs a river upon (tones that are
not conveniently placed, how carefully he treads, for
fear he mould fall in and be drowned. But above all,
confider how cautioufly a rope dancer fets every itep ;
how (teddy he keeps his eyes for fear of tottering, and
falling one way or other. Do you always endeavour to
carry yourfelf with the fame circumfpection, efpecially at
firft, till it become habitual, fo as not to fpeak a word,
entertaining the leaft thought, or make any motion, that
may
* Mich. c. vi. v. 8. -j- Ezec. c. i. J Cantic. c. iii.
Phil. c. i. v. iOt
Part II. Ch. 9. Of Vigilance. 545
may, if poffible, deviate from the line of virtue. Se-
neca advifes us to this, by an example as profitable as it
is familiar. A man, fays he, " That has a mind to ac-
quire virtue, muft imagine himfelf to be always in the
prefence of fome great perfon he has a veneration for,
and endeavour to do and fay every thing, juft as he
would, if that perfon were really prefent V
6. Another way no lefs proper than the former is, to
think we have no longer to live than the prefent day ;
and fo to behave ourfelves, as if we were really perfuaded
we (hould appear that fame night before the tribunal of
Chrift, to give him an account of our whole life.
7. But, the beft way of all, is to walk always as much
as poflibly we can, in the prefence of Almighty GOD, to
fet him always before our eyes, (for he is truly prefent
every where,) and to perform all our actions, as having
fo great a Majefty, for the witnels and judge of what-
ever we do, begging his grace to carry ourfelves fo as
may beft become his divine prefence. This attention
which we advife to here, mould have two ends. The one
of confidering GOD interiorly, of walking before him,
of adoring him, of praifing and reverencing, loving and
thanking him, and of offering a facrifice of devotion to
him upon the altar of our hearts. The other is, to re-
flect upon every word or action, and to fee that nothing
be done or faid to the prejudice of virtue. We mould
have one eye always fixed upon GOD, to beg his grace;
and the other always caft down upon ourfelves, to fee
what it i- becomes us moft, and to direct us in employ-
ing our lives to the beft advantage. We are to make
ufe of the light GOD has given us firft to obferve thole
things that refer to GOD ; and next to correct and per-
fect our own actions, meditating ferioufly upon GOD and
upon the extent of our duties. And though this is not
always practicable, we muft endeavour yet to do it as
often, and as long as we can ; for this kind of attention,
is no hindrance to our corporal exercifes. The heart on
the contrary will by this means have the frequent oppor-
tunity of ftealing off, in the very heat of temporal in-
gagements
Epift, 25.
54 6 The Sinners Guide. Book H.
gagements and bufmefs, and of hiding itfelf in the
wounds of Jefus Chrift. The importance of this in-
ftrudion is fuch, that it has obliged me to repeat it,
though I have given it before in the Memorial of a Chrif-
tian Life.
CHAP. X.
'fbe fourth advice of tbe fortitude requifitc to the obtaining
of virtue.
i. f 1 \ H E foregoing advice has furnifhed us with eyes
JL to fee our duty. This will find us arms i that
is, fortitude to perform it. For fmce there are in virtue
two difficulties ; the firft whereof confifts in diftinguifli-
ing betwixt good and bad, and feparating the one from
the other-, the fecond in overcoming of the bad, and in
purfuing of the good j attention and watchfulnefs are ne-
cefTary for that, and diligence and fortitude for this ; and
if either of thefe two be wanting, our virtue will be
imperfect , for either it will be blind, if there is no at-
tention, or elfe impotent if fortitude be wanting. This
fortitude is not the fame, whofe part it is to moderate
boidncfs and fear, which is one of the four cardinal vir-
tues , but a general fortitude necefiary for the overcom-
ing of all thole difficulties that may lie in our way to
virtue. To this end it always goes along with it, with
fword in hand, and makes way for it wherever it goes.
Becaufe virtue, according to the philofophers, is a hard
and difficult thing \ and therefore it is convenient it
ihould always have this fortitude by it, to aflift it in
breaking through thefe difficulties. For as a fmith is
always to have his hammer in his hand, becaufe of the
hardnefs of the metal he is to work upon ; fo this for-
titude is like a fpiritual hammer, which a good man is
never to be without, if he defigns to overcome the dif-
ficulty he fhall meet with in virtue. So that as a fmith
without his hammer, can do nothing-, neither can he
who is in purluk of virtue, if he has not this fortitude
to
Part II. Ch. 10. Of Fortitude. 547
to aflift him. To prove this, what virtue is there that
has not forne particular labour and hardfhip in it ? take
which of them you will, you will find it fo. Praying,
fading, obedience, temperance, poverty of fpirit, pa-
tience, chaftity, humility, all of them in fhort, have
fome difficulty or other joined with them, arifing either
from felf-love, from the world, or the devil. Jf thea
this fortitude is taken away, what will the love of virtue
be able to do, when it is difarmed and left naked ? thus
you fee, that without this virtue, the reft are 1 bound as
it were hand and foot, and can do nothing for them-
felves.
3. Whoever therefore you are that defire to improve
yourfelf in virtue ; look upon thofe words which the
Lord of all virtues and ftrength, fpok? formerly to
Mofes, though in another fenfe, as directed to you (i) :
'Take this rod in thy hand, wherewith thou foalt do tbf
Jigns, by which you jhall bring my people out of Egypt.
Allure yourfelf that as his rod was the instrument of
all thofe wonders, and that which put an end to fo glo-
rious an enterprife ; fo this rod of fortitude, is that
which mud overcome all the difficulties, that either the
love of the flefli, or the devil mall lay in your way ;
and it is by this you are to bring off your undertaking
with fuccefs. And therefore let it never be out of your
hand, for if you once lay it down, you will not be able
to do any of thefe wonders.
4. Therefore I think fit in this place to give notice
of a great error, thofe that begin to ferve GOD are apt
to fall into : they having read in fome pious books,
how great the confolations and delights of the Holjr
Ghoft are ; and how fweet and delightful charity is ;
perfuade themfelves immediately, that there is nothing
but pleafure in the way to virtue, without any mixture
of labour and pains. And therefore they prepare them-
felves for it, as if it were an eafy and pleafant under-
taking ; fo that they do not think of arming themfelves
for a fight, but of dreffing for fome public entertainment.
They never confider, that though the love of GOD is
fwece
(i)Exod. c. iv. v. 17.
548 The Sinners Guide. Book II.
fweet in itfelf, there is a great deal of bitternefs before
a man can get to it ; for firft of all, felf-love mull be
overcome, a man muft fight againft himfelf, and what
war fo hard as this is ? Ifaiah told us of the neceflity of
both ( i ) : Shake thyfelf from the daft, fays he, arife, fit up,
O Jerufakm. There is no trouble, it is true in fitting
down , but there is a great deal in fhaking off the duft of
earthly affections, and in rifing from the fleep of fin.
This is what we muft do before we are to think of en-
joying the reft, which the Prophet means, byjttting down.
5. It is likewife true, that GOD has great comforts in
ftore for thofe that work hard, and for all fuch as have
parted with the pleafures of this world, for thofe of
heaven, But unlefs this exchange be made, and if man
will not let go what he holds, he may allure himfelf,
this refremment will not be granted him. For we
know the children of Ifrael had not manna given them
in the wildernefs, till they had' fpent all the flower they
carried out of Egypt.
6. But to come home to our fubject , thofe perfons
who will not arm themfelves with this fortitude, muft
account upon what they look for as loft, and never think
of finding it unlefs they change their affections and al-
ter their ways of proceeding. They may be aflured that
reft is purchafed by labour, the victory by fighting, joy
by tears, and the moft delightful love of GOD by felf-
hatred. This is the reafon why lazinefs and floth are fo
often condemned in the Proverbs -, whereas fortitude and
diligence are fo highly commended, as we have fhown
elfewhere (2); for the Holy Ghoft, who is the author of
this doctrine, knew very well, that the one was no fmall
hindrance to virtue, and the other forwarded it as much:
SECT. I.
Of the means of acquiring this fortitude.
7. You will afk me perhaps what are the means for
obtaining of this fortitude, which is no lefs than other
virtues. For, the Wife Man had reafon to begin his
alphabet
(i) Ifaiah, c. lii. v. 2. (2) Treatife of Prayer, p. 2. c. 2. . 2.
fart. II. Ch. 10. Of Fortitude. 549
alphabet that is fo full of divine inftrucYions, with this
fentence * : Who Jhall find a valiant woman ? the price of
her is of things brought from afar off, and from the utter-
moft coajls. What means then muft we ufe to find out fo
ineftimable a thing as this is ? we muft firft confider what
this value is ; becaufe, that which contributes to the pur-
chafing fo immenfe a treafure, as that of virtue is, muft
certainly itfelf be of no fmall efteem. For what can be
the reafon why worldly men fly fo faft from virtue, but
the difficulty cowards and lazy perfons find in it ? The
flothful man fays-f: There is a lion without-, I Jhall be
Jlain in the mid [I of the ftr sets. And the fame Wife Man
fays in another place J : The fool foldetb his hands toge-
ther^ better is a handful with reft, than both hands full
with labour and -vexation of mind. Since therefore there
is nothing that frights us from virtue but the difficulty
of it, if we can gather ftrength to overcome this diffi-
culty, the conqueft of the whole kingdom of virtues fol-
lows. Is there any man that will not take courage, and
endeavour to acquire this fortitude, upon the acquifition
of which, depends the making ourfelves mafters of the
kingdom of virtue, and confequently of that of heaven j
which is to be gained by thole only that ufe violence ||.
This fame fortitude overcomes felf-love, with all its af-
fiftants ; and when once we have routed this^ enemy, the
love of GOD, or to fpeak more properly, GOD himfelf
comes in its place. Since, according to St. John j He
that remains in charity r , remains in God.
8. Another thing that is a great help to us, is the
good example of fo many holy men as are in the world,
poor, naked, bare-foot, pale, and worn out with watch-
ing and fading, and deprived of all the conveniencies
of this life. Some of whom are fo defirous of labours
and mortifications, and fo much in love with them ;
that, as merchants run to great fairs, and fcholars to
the moft flouriming univerfities -, fo they run up and
down from monaftery to monaftery, from province ro
province, in fearch of greater aufterities and rigours v
where they find no food, but hunger, no riches, but po-
Z z z verty -,
* Prov. c. xxxi. v. 10. fProv. c. xxii. v. 13. J Eccl.
c. iv. v, 5. 6". || Matt, c. xi. v. 12.
550 The Sinners Guide. Book IT.
verty ; no cafe, but the crofs, and perpetual macerations.
What can be more oppofite to the practice of the
world, and to the inclinations of the greater part of
mankind, than for a man to go into flrange countries^
to find out a way to fuffer more hunger, to be poorer,
worfe cloached, and more naked than he was before ?
this certainly is repugnant to fiefli and blood, but ex-
tremely confonant to the fpirit of GOD.
o. But what condemns our eafe moft, is the example
of fo many martyrs, who have undergone fuch different
and cruel kinds of deaths, for the purchafing of the
kingdom of heaven. There is not a day pafles by in the
whole year, but we have the examples of fome of them,
fet before us by the church ; not only to celebrate their
memories, by the feafts it inftitutes in honour of them,
but to profit by imitation of thofe virtues, they were fo
famous for. One day we have the example of a martyr
that was broiled , another day, of one that was flead
alive , another day, of one that was thrown into the fea ;
another, of one that was caft down headlong from a rock -,
another, of one that had his flefti torn off with red hot
pincers j another, of one that was pulled limb from limb ;
another, of one that was cut as it were in furrows , ano-
ther, of one that was fhot to death with arrows , another,
cf one that was boiled in a cauldron of oil j with an in-
finity of other torments they were put to. Nay, feveral
of them have undergone, not one fort of torment only,
but all that human nature could poffibly fuffer. How
many have been carried from prifon to the whipping-
poll, from the whipping-poft to the flake, from thence to
be torn with iron hooks, and after all, have died by the
fword ; which was very often the only inftrument that
could take their lives away ; but yet could not hurt
their faith, nor daunt their courage.
10. What fhall J fay of the cruel devices and inven-
tions, not of men but'of devils, to attack the faith and
fortitude of the fpirits by the torture of the bodies.
Some after having been barbaroufly flafhed and wounded,
were laid upon beds of nettles and lharp pieces of tiles
and Hones , that whilft they lay there, all the parts of
their bodies might be wounded at once, and that no
member
Part. II. Ch. io. Of Fortitude. 551
member might be free from pain, and their faith be thus
affaulted by an army of unheard of torments. Others
they made walk barefoot over hot coals, and tied others
to wild horfes tails, and fo dragged them through briars
and over flint-ftones. They had a dreadful invention
for others, of a wheel that was covered all over with
fharp rafors, that fo the body that was fattened to it,
might upon the motion of the wheel be cut to pieces by
the rows of rafors fet in it. Others were ftretched out
upon wooden horfes ; and as they lay in this poflure
with their bodies tied faft down, the executioner made
great furrows in their flem, from head to foot, with iron
hooks. Nor could the cruelty of thofe tyrants be fa-
tisfied with fuch barbarous torments -, their fury made
them invent another ftrange one, which was, to bend
down the branches of two great trees with all the force
they could, and to tie the martyrs to them, by the feet,
that fo flying up again with more violence, they might
pull the body of the faint into two pieces, and each
branch carry one half along with it. There was a certain
martyr in Nicornedia, and afterwards a great many were
put to the fame kinds of torments, that had been whipped
fo barbaroufly, that not only his (kin but the greateft
part of his flem was torn off, fo that his very bones might
be feen through holes they had made with their whips :
when they had done this, they waflied his wounds with
vinegar, and fprinkled them over with fait ; and not
thinking this enough, be^ufe they faw that the faint
was not dead yet, they laid him along upon a gridiron
over a fire, and there turned him from one fide to the
other with iron forks, till the holy body being fcorched
and broiled, the foul left it and went immediately to
GOD. Thus death itfelf, which is faid to be of all
things the moft terrible, has been in fome manner out-
done by thefe barbarous tormentors j becaufe their de-
fign was not fo much to kill, as to torture, by inflicYmg
the moft cruel pains they could think of, fo as to force
the foul to leave the body by the extremity of the iuf-
ferings it endured, though they had received no wounds
that were mortal.
Z z z 2 * J Thefe
552 We Sinners Guide. Book II.
ii. Thefe martyrs had the fame kind of bodies that
we have ; the fubftance was the fame ; the compofition
the fame ; and the fame GOD which affifted them, will
likewife aflift us. Nor was the glory they expected, dif-
ferent from that which we look for. Now if thefe per-
fons underwent fuch fevere torments, and fuch cruel
deaths for obtaining of eternal life , mail we refufe to
mortify the irregular defires of our flefti, for the fame
end ? mall we grudge to faft one day, when thefe holy
men have died for hunger ? why mail we think it much
to fay a few prayers upon our knees with devotion, when
we fee thefe faints have continued to pray for their ene-
mies, though they were nailed to the crofs ? Why mall
we be unwilling to mortify and retrench our defires and
paffions a little, when thefe perfons have fo chearfully
given their limbs to be cut and torn in pieces ? why
fhould we be againft the taking of a little time every
day, to retire ourfelves into our clofets, to meditate
there, when thefe men have been mut up fo long in dark
prifons and dungeons j and, if thefe, in fine, have held
clown their back to be ploughed up and furrowed, why
fhall we grudge to take a difcipline now and then upon
ours, for the love of Chrift.
12. But if thefe examples cannot move us, let us lift
up our eyes towards the iacred wood of the crofs ; let us
confider, who it is that hangs upon it, in the greateft
pain and torment imaginable, for the love of us * :
For think diligently upon him that enduretb fucb cppojition
frcmfmners againft himfelf; that you be not wearied^ faint-
ing in your minds. This is a furprifing example, take it
which way you will. For if you confider his fufierings,
they could not have pofllbly been greater ; if the perfon
that fufFered them, there can be no greater or nobler ; if
the reafon of his fufFering, you will find it was for no
crime of his own, he being innocence itfelf ; nor for any
neceffity he was in, becaufe he is Lord of all created
beings. It was only an effect of pure goodnefs and love.
And notwithftanding his being fo great, he underwent
fuch bitter torments, both in his body and in his foul,
that all the fufferings of the martyrs together, are not
fit to be put into the balance with them. His torments
*-Heb. c. xii. v. 3. were
Part II. Ch. 10. Of Fortitude.
were fuch that the very heavens were aftonifhed at them j
the earth (hook, the rocks were rent afunder; and the
naoft fenfelefs beings were fenfible of them. And can
man then alone be fo hard as not to be wrought upon by
that, which moved the very elements, and can he be fo
ungrateful, as not to copy fomething from him, who came
into the world to give him an example ? for this reafon
as our Saviour himfelf faid (i) : Ought not Chrijl to have
Juffered tbefe things, and fo enter into his glory ? For after his
coming into the world, to conduct us to heaven, which
was to be done by the way of the crofs, it was convenient
that he himfelf mould be crucified the firft, that fo the
fervant feeing the matter fo ill dealt with, might have
the better courage to fuffer.
13. Who then can be fo ungrateful, fo delicate, fo
proud, or fo impudent, as to defire to go to heaven by
living at his eafe and pleafure, when he fees the Lord
of Majefty with all his friends and followers, take fo
much pains to get thither ? King David commanded
Urias, after his coming from the camp, to take his eafe
and refrefh himfelf at his own houfe, and to fup with his
wife ; but the loyal fubject replied (2) : The ark of God,
and Ifrael and Judah dwell in their tents ; and my Lord
Joab, and the fervants of my Lord abide upon the face of
the earth : andjball I go into my houfe, to eat and to drink,
and to Jleep with my wife ? by thy welfare and by the wel-
fare of thy foul I will not do this thing. O true and faith-
ful fervant, who was as worthy of praife, as you was un-
worthy of death. How can you, O Chriftian, chufe but
have the fame refpeft for your Lord, when you fee him
ftretched out on the crofs ? the ark of GOD that is made
of incorruptible cedar, undergoes torments, and death
itfelf; and do you feek your own eafe and pleafure?
this ark, in which the hidden manna was kept, which is
the bread of angels, drank gall and vinegar for you, and
do you hunt after your fweet morfels and delicacies ?
this ark, in which the tables of the law were kept, which
are all the treafures of the wifdom and knowledge of
GOD, is defpifed, and efteemed no better than folly
and do you aim at nothing lefs than honour and praiie ?
But if the example of this myftical ark is .not fuiiicient
(i) Luc. xxiv. v. 26, (z)2Reg. c. xi, v. ii, to
tte Sinnen Guide. Book IF.
to confound you ; take with it the patterns and the fuf-
ferings of fo many faints, of fo many prophets, martyrs,
confeffors and virgins, who have undergone fuch pains
and torments, and have lived in fuch rigors and auile-
rities. The apoftle gives us a ihort view of their fufTer-
ings in thefe words * : And others had trial of mockeries
andftripes, moreover alfo of bands and prijons; they were
jtoned, they were cut afunder, they were tempted, they were
put to death by the fword, they wandered about m Jheep-Jkins,
in goat-Jkins, in being in want, diftreJJ'ed, ajflifled, of whom the
world was not worthy -, wandering in deferts, in mountains, and
in dens, and in caves of the earth. And yet amidft all thefe
miferies, they remained unfhaken and conftant in theirfaith.
14. If the faints led fuch lives, and if what is much
more yet, the faint of faints himfelf lived no otherwife ;
I cannot fee what privilege they claim, nor what they
propofe to themfelves, who think of going where thefe
are now, in a road of delights and pleafure. If therefore
you defire to mare with them in their glory ; you muft
\vhilil you are here, partake of their labours ; if you in-
tend to reign with them hereafter, you muft refolve upon
nothing lels than fuffering with them now.
15. What I have here laid, is, to exhort you to this
noble virtue of fortitude, that fo you may imitate that
holy ioul, of whom Solomon has given us this commen^
dation , She hath girded her loins with ftrength, and hath
ftrengthened her arms -f. I will conclude this chapter and
the doctrine of this fecond book, with that excellent fen-
tence of our Saviour : If any man will come after me, let
him deny himfelf, and take up his crofs daily, and follow
we J. Our divine matter has here given us an abridg-
ment, in a few words of the whole doctrine of the gof-
pel, the defign of which is, the forming of a perfect and
an evangelical man , who though he enjoys a kind of
paradife within,, is nevertherlefs continually ftretched
upon a crofs without, fo that the fweetnefs of the one
tempers the bitternefs of the other ; and the pleafure he
finds in the one, makes him willingly embrace the toils
and hardfaips, he is to expect from the other.
FINIS.
*Heb.c.xi. v.36,.&c, f Prov.c.xxxi, v.iy. jLuc.c, ix. v.34.
The CONTENTS.
BOOK!. PARTI.
CHAP. i. Of the firjl motive that obliges us to virtue, andthefef-
vice of God, which is his being, conftdered in it j elf, and of the
excellency of his divine perfection. Page 3.
Chap. 2- Of the fecond motive that obliges us to virtue and the fervice
of God, which is the benefit of our creation. \ ?
Chap. 3 Of the third motive that obliges us to ferve God, which is the
benefit of our prefervation and direli,n. . 21
Chap. 4 Of the fourth motive that obliges us to the purfuit of vittue y
which is the inejlimable benefit of our redemption -TI
Chap. 5. Of the fifth motive that obliges us to virtue, which is the
benefit of our juft ificati on, 43
Chap. 6. Of the fixth motive that obliges us to the love of virtue , which
is the benefit of divine predeftination. 57
Chap. 7. Of the fcventh motive that obliges us to the purfuit of virtue^
which is death) the fir ft of the four la ft things. 68
Chap. 8. Of the eighth motive that obliges us to tbe purfuit of virtue^
which is the loft judgment, the fecond of the laft four things. 75
Chap. 9. Of the ninth motive that obliges us to virtue, which is h^aven^
the third of the four laft things. 84
Chap. I o. Of the tenth motive that obliges us to the love of virtue, which
is the faurtb of the four laft things, viz. The pains of hell, 06
BOOK I. PART II.
CHap. I. Of the eleventh motive that obliges us to the purfuit ef vir-
tue, tvhich is t he ineftimable advantages promifed it in this life. 1 1 r
Chap. 2. Of the twelfth motive that obliges us to the purfuit of virtue^
which is the particular care Divine Providence takes ef the good, in
order to make them happy, and the feverity with which the fame Pro-
vidence punijhes the wicked. The firft privilege. 122
Chap. 3. Of the fecond privilege of virtue, viz. The grace of the
Holy Ghoft btftoived upon bo/v men. 1 37
Chap. 4. Of the third privihge of virtue, to wit, fupernatural light
and knowledge. 141
Chap. 5. Of the fourth privilege of virtue, viz. The confutations gotd
men receive from the Holy Ghoft. 150
Chap. 6. Of the fifth privilege of virtue, viz. the peace of confcisnce which
the juft enjoy, and of the irtwut d remofe that torments the wicked. 1 66
Chap. 7. Of the fixth privilege of virtue t viz. Tht hopes the juft have
in God's mercy, and of the vain confident . if the wicked. 176
Chap. 8. Of the feventh privilege of virtue: the true liberty the virtuous en-
joy, and of the miferable and unaccountable /Javery the wicked live in. 185
Chap'. 9. Of the eighth privilege of virtue, viz. The inward peace and
calm the virtuous enjoy, and of the mijcrable reftlejjnefs and diftur
bance the wicked feel within them/elves. 227
Chap. 10. Of the ninth privilege of virtue, viz. That Gcd hears l\>e
prayers of the juft, and rejetfs thofe of the wicked. 239
Chap. 1 1. Of the tenth privilege of virtut, which is the ajjiftance gstct
men receive from God in thin <i]jllftions t and of the impatience on thr
The CONTENTS.
contrary, with which the wicked fujfer theirs. Page 246
Chap. 12. Of the eleventh privilege if virtue, which is the care God
takes to fupply the temporal necejjitigs of the juft. 256
Chap. 1 3. The twelfth privilege of virtue, which it the quiet and happy death
of the virtuous, and on the contrary, the deplorable end of the wicked. 2 6 1
B O O K I. PART III.
CHap. i. Againjl the fir ft excufe of thofe who defer changing their
lives, and advancing in virtue, till antther time. 284
Chap. 2. Again/I per fans who defer penance till the hour of death 297
Chap. 3. Againjl thofe who continue in their fins, confiding in the mercy
of God. 316
Chap. 4. Againfi thofe perfons who excufe themfelves from following
virtue, by faying the way to it is rough and uneafy 334
Chap. 5. jfgainft thofe who refuje to walk in the way of virtue, becauje
they love the wsrld. 355
Chap. 6. The conclusion of all that is contained in the firfl book.
B O O K II. PARTI
CHap. I. Of the firm refolution * good Chriftian is to make t never
to commit any mortal Jin. . 388
Chap. 2. Remedies again/} pride. 393
Chap. 3. Remedies againjl covetoufnefe. 403
Chap. 4. Remedies againji impurity. 411
Chap. 5. Remedies again/I envy. 421
Chap. 6. Remedies againji gluttony. 426
Chap. 7. Remedies again/1 anger, and the hatred and enmities which
arife from it. 429
Chap. 8. Remedies againftjloth. 435
Chap. 9. Of fome ether fins which every good Cbriflian muji endea-
vour to avoid. 440
Chap. 10. Of venial fins. 448
Chap. II. Of fome other Jhorter remedies again fl all forts of Jins, but
particularly thofe feven called capital* 450
B O O K II. . P A R T II.
CHap. i. Of three kinds of virtues, wherein confifts tbefullncfs of
alljujlice* 458
Chap. 2. Of man's duty to himfeJf. 459
Chap. 3. Of man's duty towards biT neighbour 486
Chap. 4. Of man's duty to God. 492
Chap. 5. Of the obligations of particular Jt ate s and callings. 513
Chap. 6. Firft advice upon the ejleem we are to have of the different
virtues, for the better underjianding the rule of a good life. 517
Chap. 7. Of the four necejjitry inftruttions that follow this doftrtine. 523
Chap. 8. A fecond advice upon the different ways of living that fa e in
the church. .. .- 535
Chap. 9. The third advice, of the vigilance and care every Virtuous
man ought to live with ,543
Chap. 10. The fourth advice, of the fortitude requifitefor the oltain-
ing of virtue. 546
wan
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