Book I, Part 3, Chapter 6. The Conclusion of all that is contained in this First Book

1. We may plainly gather from all that has been hitherto said, that there is' no kind of good whatever, which is not included in virtue ; which shows it to be so great and so universal a good, that there is nothing, either in heaven or earth, to which we can better compare it than to God himself. For as God is so universal a good, that the perfections of all other goods are found in him, so are they in some manner to be found in virtue. We see that, amongst created things, some are modest, others beautiful ; some honorable, others profitable ; some are agreeable, and others, again, have several perfections ; now those of all are most perfect, and the most worthy of our love, which have the greatest share of all these different perfections. If this be true, what esteem, what love ought we to have for virtue, in which none of all these perfections are wanting ? For if we consider modesty, what can be more modest than virtue, which is the very source and fountain of all modesty ? If we look for honor, what can deserve honor and respect, if virtue does not ? If we have an esteem for beauty, what can be more beautiful than virtue is ? Plato, speaking of its beauty, says, " that if we could but see 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 virtue, since it is by it that we are to acquire the chief good ? Length of days (with the good of eternity) is? in its right hand, and riches and glory in its left ; Prov. iii. 16. If pleasure be all that you long for, what greater pleasure than that of a good conscience, of charity, of peace, of the liberty which the children of God enjoy, and of all the consolations of the Holy Ghost, who never fails to keep company with virtue ? If credit and reputation be the object of your aim, the just man shall be remembered for all eternity, but the name of the wicked shall grow rotten and vanish away like smoke ; Ps. iii. 7 ; Prov. x. 7. If you seek for knowledge, what deeper knowledge than knowing God, and understanding the best means for directing of your life to your last 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 beauty of body, which we so much admire, consists in the exact symmetry and due proportion of limbs and members, so from the exactness and regularity of life is formed such a beauty, as is not only agreeable to God and his angels, but even charms the wicked and man's greatest enemies.

2. This is the good which is so absolutely and completely good, as not to have the least mixture of evil in it. It was with a deal of reason that God sent this short, but glorious embassy, to the just, which we have mentioned in the beginning of this book, and with which we are now going to conclude the same, Say to the just man, it is well ; Isa. iii. 10. Tell him he was born happily, and shall die happily ; tell him he shall be blessed in his death, and in what is to come after it, as he has been in his life ; tell him he shall have success in all things, in his pleasures, in his pains, in his labors, in his rest, in his credit, and in his disgrace : because all things turn to the advantage of those who love God ; Rom. viii. 28. Tell him he has nothing to fear ; for though the -.whole world should be disturbed and troubled, though the elements should be in confusion, and though the heavens themselves should fall in pieces, he may then lift up his head, because the day of his redemption is at hand. Tell him it is well, because the greatest of all goods, which is God himself, is prepared for him, and because he is delivered from the company of the devil, which is the greatest evil of all. Tell him it is well, because his name is written in the book of life, because God the Father has adopted him for his son, because God the Son has taken him for his brother, and the Holy Ghost for his living temple. Tell him it is well, because the way he has taken, and the party he has followed, is advantageous to him in all respects, advantageous to the body and advantageous to the soul, advantageous in consideration of God, advantageous in consideration of men, advantageous for this life and for the next ; because all good things shall be bestowed upon those who seek the kingdom of God ; Luke xii. 31. And though perhaps his temporal affairs go not so well with him, yet this will turn much more to his advantage, if he does but take it patiently ; because to those that are patient, losses prove gains ; labors and sufferings are the occasions of merit, and combats bring crowns and trophies. As often as Laban lessened Jacob's wages, with an intention to benefit himself thereby, and to prejudice his son-in-law, his design was thwarted ; and what he thought would benefit him and hurt the other, proved quite the contrary ; Gen. xxxi.

3. Why, then, will you be so cruel to yourself, and so much your own enemy, as to refuse to embrace that thing which is every way so advantageous to you ? Can you take any better advice, or follow any better party than this ? Happy are the unspotted in the way, who walk in the law of the Lord. Happy are those who search into his commandment, and seek him with their whole heart. Ps. cxviii. 1, 2.

4. If, therefore, as the philosophers say, good is the object of our will, and if, of consequence, the better a thing is, the more it deserves our love, who has corrupted your will so as to make it neither relish nor enjoy so universal and so great a good ? O how much greater an esteem had king David of it, when he cried out, Thy law, 0 Lord, is in the very midst of my heart ; Ps. xxxix. 9. Not in a corner, not on one side, but in the very middle, the most worthy and honorable place of all. As if he had said, this is my greatest treasure, this is the most important business I have, and the chief of all my concerns. Worldly men proceed in direct opposition to this, because vanity has the first place in their heart, and the law of God the last. But this holy man, notwithstanding his being a king, and having much to preserve and to lose, trampled all under his feet, and placed nothing but the law of God in the midst of his heart, as knowing that if he was but careful in the, keeping of this, all the rest was sufficiently secure.

5. What can hinder you now from making a resolution to fol-# •ow this example, and to embrace so great a good ? For if you look on the obligation, is there any greater than what we all of us OAve to Almighty God purely on account of what he is ? All other obligations of the world do not so much as deserve to be so called, il compared with this. If you look for benefits, what greater can there be than those we have received from him, since, besides his having created and redeemed us with his own blood, every thing either in us or out of us, as the body, soul, life, health, estate, grace (if we have it), every hour and moment of our lives, all the good designs and desires of our soul ; whatsoever, in fine, has the name either of being or of good, proceed originally from him, who is the fountain of all beings and of all good. If interest be your aim, let all the angels and all mankind declare, whether we are capable of any greater interest than that of receiving eternal glory, and of being delivered from everlasting pains and torments ; for this is the reward of virtue. If we pretend to the enjoyment of present goods, what greater goods can we possess than those twelve privileges above mentioned, which all good men enjoy in this life, the least of which as much more able to content and please us than all the conditions and treasures of the world ! What more can we put into this balance than what is here promised us ? All the excuses worldly men are used to bring against us are now quite baffled, and I see no hole for them to creep out at, unless they wilfully and obstinately stop their ears and shut their eyes against so clear and manifest a truth.

6. What, then, remains, but that, having seen the perfection and beauty bf virtue, you repeat these words with the wise man, speaking of wisdom, virtue's sister and companion : J have loved her, and sought after her from my very youth, and I desire to have her for my spouse, and I was in love with her beauty. Her nobility appears, by God Almighty's familiarity with her; and he who is the Lord of all things has loved her. She it is that teaches the doctrine of God, and that chooses his works. And if riches are desired in this life, what is richer than wisdom, who works all things ? But if wisdom does all things, can there be any thing more ingenious than she is ? And if any one love justice, its works produce great virtues ; for it teaches temperance and prudence, justice and virtue, than which there is nothing prof fable to men in this life. I have resolved, therefore, to take her foi the companion of my life, as knowing that she will make v\e partaker with her in her goods ; and she shall be my comfort in all my distress and trouble. Sap. viii. 2 — 10. These are the words of the wise man. What, then, remains but to concludB this matter, as the blessed martyr, St. Cyprian, concludes a most elegant epistle he writes to a friend of his, on the contempt of the wwld, as follows : —

7. " There is (says he) but one quiet and tranquillity, but wie solid and perpetual security, which is, when a man, being fu^j from the storms of this world, and laid up in the secure haven of salvation, lifts up his eyes from earth to heaven, and being already-admitted into the company and favor of the Lord, is glad to see himself despise and undervalue from his heart whatever the world has such an esteem for. A man in such a condition cannot desire any thing in this world, because he is already greater than the world itself." And a little lower he goes on, saying, " There is no need of being very rich, or having any honorable employments for the obtaining of this happiness ; it is a pure gift of God, bestowed on the devout soul ; for God is so liberal and free, that, as the sun heats, as the day gives light, as the fountain flows, and as the water falls down from a steep place, so this divine spirit communicates himself freely to all persons. For this reason do you, who are already listed in this heavenly army, use all your endeavors to be faithful in the observance of the discipline of this warfare, by acts of piety and devotion ; let prayer and holy reading be your continual companions ; sometimes do you speak to God, and at other times hearken to what God has to say to you. Let him instruct you in his commandments ; let him have the disposing and ordering of all the concerns of your life ; let nobody look on him as a poor man whom God has once enriched. It is impossible for the soul to suffer hunger and thirst, that has been filled with the blessings and abundance of heavenly things. Then the most stately buildings, crusted over with marble and laid over with gold, shall be no more esteemed by you than dirt and clay ; then you will understand that your chief business is to adorn and beautify yourself, and that this is much the more magnificent and noble structure wherein God reposes, as in a living temple, and in which the Holy Ghost 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 others than those of justice. Time and age shall never be able to deface these colors ; and when the paint and gilding of the material wall shall be quite worn off, these shall look as fresh and lively as ever. Artificial and mixed things are all frail and perishable, and they, in whose possession they are, can never assure themselves that they shall keep them long, because it is no true possession ; but this remains with its colors always lively, with its reputation untainted, and with a settled love and charity ; it cannot either decay or be blasted, though it may be improved or made more beautiful at the resurrection." Epist. 1. 2. ep. 1. ad Donat. Thus far St. Cyprian.

If any one, through the grace and inspiration of God, without which it is impossible for man to do the least good, is convinced and persuaded, by all the reasons and arguments we have brought in this book, so as to desire to embrace virtue, the following book will instruct him in what is to be done, for the obtaining of his desire.

END OF THE FIRST BOOK.

THE

SINNER'S GUIDE.