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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 


Inftru£tions  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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X+X  X~X  X-X  X-^-X  X*X  X-X  X-X  X-i-X 

BX 

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  P»xxii.   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  onlyy  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  Gody  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^  0  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.  JTis  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* 


S2  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  ?  Ify 
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,  0  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  juftifiec1.  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!!.  loi 

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  pif9 
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  toafkx  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.  23  &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  wbatrprfffit  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  Goko  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  youy 
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,  0  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,  j5,  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  ?  Wboy  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  Lordy  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  *  :  5T£0«,  0  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  :  0  Lord  I  am  thy  fer* 
want,  give  me  under/landing  that  I  may  know  thy  tcjlimonies. 
&i  another  place  :  Open  thou  my  eyes,  0  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  underftoody 
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,  thor 
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.  The1  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  mouthy 
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,  0  how  great  is  the  multitude  of  thy  fweetnefs,  O  Lordy 
•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  0  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,  0  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  0  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  deathy  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  ?  0  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  N»d.  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  truey 
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  philofophery 
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 ." 


Aa2  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$tera  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 )." 

0  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  :  0  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 

0  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.  Bafil1 
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  flavesr 
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  ReS?  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  Rom,  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,  ek  vi.  v,  6*        f  St-  Mn»  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  youi4 
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&lt  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  Juflt  &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  tk 

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,  0  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  himy 
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  the1  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  viney  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,  8r  &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  on5 
"  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  find5 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  IP 

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  lifey 
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  there 
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  {in5  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  yontby  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  jufticey  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  Pfajm  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  ^ra«e,  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  0  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  0  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-  C7Pri-  EP'  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; 


352  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  himx  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.  e«vii.  ¥,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  0  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  fingers  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  If 

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,  or4 
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  know9 
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  0  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  abunr 
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  be1  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 
( 0  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  punimm°nt  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.  Dialr»g.  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  drunkennefsy 
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 


432  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  undergo1  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  ii«Je 
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  Iefs3  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  opportunity1 
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)Eccl»f.  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  Ja-  «•  »". 


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. 


472  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,  fadnefsx  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 
t»e  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  Tke  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  wifdom1!,;    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  0  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 

j°y 

(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-  de  ufe  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 
hearty  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  :  0  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  jourfelft  0  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  are1  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  dire£li,n.  .  21 

Chap.  4  Of  the  fourth  motive  that  obliges  us  to  the  purfuit  of  vittuey 

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]jllftionst  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  maket  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 


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