amiss, whilst those who have done wrong live in continual terror."

This then is one of the torments that the wicked suffer perpetually; it begins in this life, and will continue in the next. It is the worm that "shall not die," whereof Isaiah speaks, (Isa. lxvi. 24), and it shall gnaw and torment the consciences of the wicked for ever. (S. Mark ix. 44, 46, 48; Ecclus. vii. 17.) And S. Isidore says that "one deep calleth another," (Ps. xlii. 9), when the wicked pass from the judgment of their conscience to the judgment of everlasting damnation.

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The righteous are free from this cruel torment and suffering, for they have none of these pricks and stings of conscience, and they enjoy the sweet flowers and fruits of virtue, which the HOLY GHOST plants in their souls, as in an earthly paradise, a garden inclosed wherein He takes His pleasure. S. Augustine uses this expression, writing on Genesis, where he says, “The joy of a good conscience possessed by a good man is paradise. Wherefore the Church in those of her members who live righteously, piously, and temperately, is fitly called a paradise, adorned with abundance of graces and purest pleasures." In his Book On instructing the ignorant, he says, Thou art seeking for the true rest that is promised to Christians after death: be assured that thou wilt find it also amid the bitterest afflictions of life, if thou lovest the commands of Him Who promised it, for thou wilt very soon know by experience how much sweeter the fruits of righteousness are than those of iniquity, and thou wilt rejoice more truly and more sweetly with a good conscience in the midst of tribulation, than with a bad one amid pleasures." These are the words of S. Augustine, and by these thou mayest understand that the joy of a good conscience is so great that even as honey not only is sweet itself, but sweetens sour things that are mixed with it, so a good conscience is so joyful a thing that all the troubles of life are joyful with it. And as we have said that the very hideousness and enormity of sin torments the wicked, so the beauty and dignity of virtue in itself comforts the good, as David the Prophet plainly signified, when he said, "The judgments of the LORD," that is, His holy commandments, are true, and righteous altogether. More to be desired are

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they than gold, yea, than much fine gold; sweeter also than honey and the honeycomb." (Ps. xix. 9, 10.) And he greatly rejoiced in keeping them, as he has testified in another Psalm, saying, "I have had as great delight in the way of Thy testimonieŝ, as in all manner of riches." (Ps. cxix. 14.) And Solomon his son confirms this in his Proverbs, saying, “It is joy to the just to do judgment,” (Prov. xxi. 15,) which is the same as doing virtuously, and fulfilling all the obligations that are laid upon him. And although there are many causes of this joy, the chief of all is the very dignity and beauty of virtue, which, as Plato says, are inestimable. In truth, the fruit and the pleasure of a good conscience are such, that S. Ambrose declares in his Book of Offices that the happiness of the righteous in this life consists in it; for he speaks thus, "So great is the brightness of virtue that a tranquil conscience, and the security of innocence, suffice to make life happy."

And as the philosophers who lacked the light of faith knew the torment of a bad conscience, they knew also the joy of a good one, as Tully shows in the Book of the Tusculan Questions, where he speaks thus: "A life spent in noble and honourable occupations brings with it such comfort, that they who so live are insensible to afflictions, or regard them as trifles." He says elsewhere that there is no theatre more public, or more honourable to virtue, than the testimony of a good conscience. When Socrates was asked who could live without suffering, he replied, "The man who lives a good life." And Bias, another renowned philosopher, being asked what living man was free from fear, answered, "He that has a good conscience." And Seneca writes thus in a letter, “A wise man's life is never joyless, and his joy proceeds from a good conscience." This agrees with the words of Solomon, “All the days of the afflicted are evil,” that is, toilsome and painful; "but he that is of a merry heart hath a continual feast." (Prov. xv. 15.) More could not be said in so few words, which tell us that as a man at a feast enjoys the variety of dishes, and the company of the friends who share it, so the righteous man enjoys the testimony of a good conscience, and the sweet odour of GOD'S presence, of which he has great signs and tokens in his soul. But the difference is this, that the

pleasure of the feast is earthly and brutish, but that of a good conscience is perpetual; that one begins with hunger, and ends with satiety; and the other begins with a good life, continues with perseverance, and ends in glory. Now if the philosophers so highly esteemed this joy, though unconnected with hopes for the next life, how far more will the Christian rejoice, knowing what great rewards GOD has laid up for him in the life to come, and also in the present. And though this testimony ought not to be devoid of a holy and religious fear, that fear does not dismay, but rather marvellously encourages us; for it silently assures us that our trust is more healthy and legitimate, because confidence unaccompanied by this holy fear would not be trust, but presumption and false security.

Here, then, my Brother, is another privilege enjoyed by the faithful, of which the Apostle says, "Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of GOD, we have had our conversation in the world." (2 Cor. i. 12.)

This is what can be expressed in words of this privilege. But words are no more able to declare its excellence to one who has not experienced it, than they are to explain the flavour of an exquisite dish to one who has not tasted it. For this joy is so great, that often when a righteous man is in sorrow and trouble, when he looks on every side and sees nothing to comfort him, he turns his eyes inward, and beholding the peace of his conscience, and considering its testimony, he takes courage and comfort, for he knows well that whatever may befall him, this is the only thing of importance. And although, as I have said, he cannot have perfect security of this, yet, as the sun, before it rises in the morning, illumines the world with its approaching brightness, so a good conscience, although it attain not to absolute certainty, yet gladdens the soul by the light of its testimony. And so true is this, that S. Chrysostom speaks these words, "All superfluity of sorrow, falling into a good conscience, is extinguished like a spark of fire falling into a very deep lake."

CHAPTER XVII.

Of the Sixth Privilege of Virtue, namely, the Hope and Trust in God's Mercy that the Righteous enjoy, and of the Vain and Miserable Confidence of the Wicked.

"O the joy of a good conscience is added that of hope and trust which the righteous possess, and of which the Apostle speaks, when he counsels us to be "rejoicing in hope, patient in tribulation,” (Rom. xii. 12,) because hope tells us that GOD is our help and rewarder in all our troubles. This is one of the great treasures of a Christian life, this is the patrimony, this the Indies of the children of GOD, and this is their harbour and refuge in all the miseries of life.

But lest we deceive ourselves, it is to be noted here, that, as there are two sorts of faith, a dead faith that does no living works, which is that of bad Christians, (Jas. ii. 17,) and a living faith that "worketh by love," (Gal. v. 6,) which is that of the righteous, who do living works; so are there also two kinds of hope, a dead hope, which neither gives life to the soul, nor refreshes and strengthens it in its works, and “a lively hope,” as S. Peter calls it, (1 Pet. i. 3,) which, having life, has also the properties of life, animating, comforting, gladdening, and strengthening us on the way to heaven, and giving us courage and confidence amid the troubles of the world, as it is written of the blessed Susanna, that when she was already condemned to die, as she was led through the public streets to be stoned, her heart was strengthened, and trusted in the LORD. (History of Susanna, 41-45.) And such also was David's confidence, when he said, "O think upon Thy servant, as concerning Thy

word, wherein Thou hast caused me to put my trust. The same is my comfort in my trouble." (Ps. cxix. 49, 50.)

This lively hope produces many admirable effects in the soul wherein it dwells, and these are greater in proportion as it partakes more in the charity and love of GOD, which give it life. (1 John iii. 14, 19.) The first of these effects is to encourage man in the path of virtue by the hope of reward; for the surer pledges he has of this, the more joyfully does he pass through the troubles of the world, as all the saints testify with one voice. S. Gregory says, "The virtue of hope so lifts up our heart to the joys of eternity, that it hinders us from feeling the ills of this mortal state." Origen says, "The hope of future glory refreshes those who labour for it in this life, as the hope of a crown mitigates the pain of the wounds received by a soldier in war." S. Ambrose says, "A sure hope of reward makes labours invisible, and conceals dangers." S. Jerome says, “All toil becomes light when we highly value its payment, and thus the hope of reward diminishes the burthen of labour." S. Chrysostom explains this even more fully in these words, "If the dreadful waves of the sea dismay not the sailors, nor winter rains and storms the husbandmen, nor wounds and death soldiers, nor blows and falls wrestlers, when they fix their eyes on the deceitful hope of gain, far less should they regard labours who hope for the kingdom of GOD. Consider not, then, O Christian, that the way of virtue is hard, but look whereto it leads; nor think that the path of vice is sweet, but remember its end." The saint speaks very well. For who would willingly walk in a path of roses and flowers that ends in death? Or who would refuse a rough and difficult road that ends in life?

But hope serves not for the obtaining of this desired end alone, but also of all the means required for that end, and avails us in all the miseries and necessities of this life. For by hope man is helped in trouble, defended in peril, comforted in sorrow, assisted in infirmity, provided for in necessity; since hope obtains for him the favour and mercy of GOD, which does all things for us. We have plain testimonies and assurances of this in the whole of Divine Scripture, especially in David's Psalms, for there is hardly a Psalm to be found that does not