THE CHRISTIAN JEWEL. OR, THE TREASURE OF a Good Conscience. By WILLIAM WORSHIP, Doctor of Divinity.  1. TIM. 1. 20. Having Faith, and a Good Conscience. Multi quaerunt Scientiam, Pauci Conscientiam. Bern. in For. Hon. vit. 
LONDON, Printed by WILLIAM STANSBY, for john Parker. 1617.   

TO THE RIGHT HONOURABLE, Sir FRANCIS BACON, Knight, Lord Keeper of the Great Seal, my very singular good Lord; All increase of true Honour, with the glorious comforts of Grace.  
THE Gospel (Right Honourable) is like the Book of Canticles; which gins with a Kiss, and ends in Spices. The very sound of it imports Glad Tidings of PEACE; without 
Rom. 10. 15.  which, this Inch of time allotted, is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Dead kind of Life, as Plato 
1. De Repub.  speaks of a Guilty Conscience. Forwere a man The Darling of the World, with Titus Vespasian; were he so replenished with all earthly good things, as that no mortal creature durst wish the like, 
De Civit. Dei, l. 5. c. 25.  as S. Augustine speaks of Constantine the Great: yet if in this matchless prosperity, he want the favour of GOD, and tranquillity of mind; he is no better than 
AElian. l. 1.  Xerxes' Planetree, which took no delight in itself, though it was richly hung with Bracelets, Tablets, Spangles, Chains of Gold.  
This Peace of GOD, so 
Phil. 4 7. Gal. 6. 16. Col. 3. 15.  much magnified in Scripture, is better known by feeling than Discourse; and being the fairest jewel under Heaven, is peculiarly given to the Elect, who cherish the spark thereof, with works of Piety to GOD, and Equity to their Neighbour.  
Thus, in brief, hath your Lordship the drift, and scope of this present Endeavour.  
Now that I, a Grasshopper (in respect of many learned) dare thus boldly, and hoarsely sing in the eyes and hearing of Him, who is Magnus in Magnis, Primus in 
Hieron. Ad Pammach:  Primis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herôum, is, (I confess) Piaculum: whereunto notwithstanding the Nobleness of your Honour's disposition (which is wont with Artaxerxes, to 
AElian. l. 1.  take in worth Synaetas handful of water) the Correspondence of the Treatise with that High place of justice whereto God hath advanced you; together with the zeal of declaring my thankfulness, and duty for so many Encouragements vouchsafed from your Lordship, have, in a manner, instigated me.  
Go on (most Noble Lord) to be a Sanctuary to Conscience; a Place of Refuge to the Innocent, & Oppressed; and remember to serve that GOD with a faithful heart, who so graciously hath set you in the seat of your Renowned Father; and go not only beyond Him, but Yourself too. And as hitherto your Lordship hath esteemed of Silver, as of Tin; and contemned the Wedge of Gold, which so many great Idolaters do crouch to: so still, in this Exuberance of all things, continue constant: Et nudum Christum, nudus sequere. Durum, 
Hieron.  Grande, Difficile; sed Magna sunt praemia.  
Your Lordship's most bounden, and dutiful Chaplain, William Worship.   

THE AUTHOR TO HIS BOOK.  

Poor Book (for all the JEWEL on thy brow)  
Go, pass along; and Bellman-like awake  
The Sybarite, that lives he cares not how,  
And will no pleasure but in Pleasure take.   

Who, while he leans, hath PINKS upon his eye,  
And POPPIES on his bosom as he sits:  
And streaking out his limbs, delights to lie  
On Roses fair, and dainty Violits.   

Bounce at his door; and if he ask, who'S THERE?  
Tell him, A MESSENGER from CONSCIENCE:  
he'll say, SHE'S HANGED: but then bid thou him fear  
That Death himself: for if his skill in Fence  
Shall ward the blow that fatal Land-trees lend,  
Rather than fail, WAPPING may be his end.    

The Contents of this Book.  

CHAP. I. WHat Conscience is not.  
CHAP. II. What Conscience is: from the Notation.  
CHAP. III. What Conscience is: from the Definition.  
CHAP. FOUR Of the Offices of Conscience; and first, that it is an Arbitrator.  
CHAP. V That Conscience is a Conuincer.  
CHAP. VI That Conscience is an Espial.  
CHAP. VII. That Conscience is a Peacher.  
CHAP. VIII. That Conscience is a Monitor.  
CHAP. IX. That Conscience is a Schoolmaster.  
CHAP. X. That Conscience is a Domestical Chaplain.  
CHAP. XI. That Conscience is a Prognosticator.  
CHAP. XII. That Conscience is a Register.  
CHAP. XIII. That Conscience is a judge.  
CHAP. XIIII. Of the Properties of Conscience, and first, of Testification.  
CHAP. XV. Of the second Property of Conscience, which is Ligation.  
CHAP. XVI. Of the third and fourth Properties of Conscience, which are, Excusation, and Accusation.  
CHAP. XVII. Of the kinds of Conscience, which are, Good, and Evil: and first of the Good one.  
CHAP. XVIII. That the knowledge of God's Word is necessary to the Goodness of Conscience.  
CHAP. XIX. That Faith is necessary to the goodness of Conscience.  
CHAP. XX. That Repentance is necessary to the Goodness of Conscience.  
CHAP. XXI. That Peace is necessary to the Goodness of Conscience.  
CHAP. XXII. Of the Blessedness of that Man, whose Conscience is quieted through the Pardon of his sins.  
CHAP. XXIII. Of the unspeakable Comfort of a Good Conscience.  
CHAP. XXIIII. That the Comfort of Conscience is Inward, and Independent of the Creatures.  
CHAP. XXV, That the Comfort of Conscience is Noble, and Sincere.  
CHAP. XXVI. That the Comfort of Conscience is Immutable and Durable.  
CHAP. XXVII. That Peace of Conscience is the best Music.  
CHAP. XXVIII. That Peace of Conscience is the best Physic.  
CHAP. XXIX. That Peace of Conscience is an Inestimable JEWEL.  
CHAP. XXX. That a good Conscience comforteth in Infamy.  
CHAP. XXXI. That a good Conscience comforteth in Poverty.  
CHAP. XXXII. That a good Conscience comforteth in Imprisonment.  
CHAP. XXXIII. That a good Conscience comforteth in Sickness.  
CHAP. XXXIIII. That a good Conscience comforteth at the time of Death.  
CHAP. XXXV. That a good Conscience comforteth at the Day of judgement.  
CHAP. XXXVI. A complaint that good Conscience is so little set by.  
CHAP. XXXVII. That God's dearest Children are often troubled in Conscience.  
CHAP. XXXVIII. Of sundry Comforts against excessive Sorrow for Sin: and first, Of the consideration of the Infiniteness of God's Mercy.  
CHAP. XXXIX. Of the second Comfort in trouble of Conscience, which is, The Meditation of the Blood of Christ.  
CHAP. XL. Of the third Comfort in trouble of Conscience, which is, the Indefinitenes of God's Promises.  
CHAP. XLI. Of the fourth Comfort in trouble of Conscience, which is, The Example of Heinous Offenders, that have been pardoned upon their Repentance.  
CHAP. XLII. Of the fift Comfort in trouble of Conscience, which is, The Consideration of God's Fatherly Chastisements accompanying it.  
CHAP. XLIII. Of the Sixth Comfort in Trouble of Conscience, which is Mourning for sin.  
CHAP. XLIIII. Of the Seventh Comfort in Trouble of Conscience, which is Prayer.  
CHAP. XLV. Of the Eighth Comfort in Trouble of Conscience, which is Reading of Scripture.  
CHAP. XLVI. Of the Ninth Comfort in Trouble of Conscience, which is Singing of Psalms.  
CHAP. XLVII. Of the Tenth Comfort in Trouble of Conscience, which is the Testimony of the Minister.  
CHAP. XLVIII. Of the Eleventh Comfort in Trouble of Conscience, which is Conference with the Godly.  
CHAP. XLIX. Of the Twelfth Comfort in Trouble of Conscience, which is Painfulness in our Calling.  
CHAP. L. Of the Thirteenth Comfort in Trouble of Conscience, which is the Consideration of the Truth of God's Promises.  
CHAP. LI. Of the Fourteenth Comfort in Trouble of Conscience, which is the Consideration of the justice of God.  
CHAP. LII. That all the forenamed Comforts are uneffectual, without the Presence of the Holy Ghost.  
CHAP. LIII. An Exhortation to the children of God, that the● stri●e against their Dumpish●●sse, and that they be cheerful in the Lord.  
CHAP. liv. A short Prayer for Comfort in Trouble of Conscience.  
CHAP. LV. Of Evil Conscience; and first, of the Large one.  
CHAP. LVI. Of the Second kind of Evil Conscience, which is Nice, or Spiced.  
CHAP. LVII. Of the Third kind of Evil Conscience, which is the Perverse one.  
CHAP. LVIII. Of the Fourth kind of Evil Conscience, which is the Cauterised.  
CHAP. LIX. Of the Degrees, and Steps that lead to this Searedness of Conscience.  
CHAP. LX. Of the fearful estate of those that have Searedness of Conscience.  
CHAP. LXI. Of the Fifth kind of Evil Conscience, which is the Desperate one.  
CHAP. LXII. That it is exceeding dangerous for a Man in horror of Conscience, to kill himself.  
CHAP. LXIII. Certain forcible Reasons against Despair.    

THE CHRISTIANS JEWEL.  

CHAP. I. What Conscience is not.  
IT was the opinion of Origen, 
In Epist. ad Rom. cap. 2. 15.  that Conscience was a certain Spirit, distinct in nature from the substance of the Soul, and joined to it as an inseparable Companion. And to fortify this conceit, he usurped the place of Saint Paul to the Romans; The same Spirit witnesseth 
Rom. 8. 16  with our Spirit, that we are the Children of God. But as this assertion is strange, and repugnant to reason, which abhors duality of Souls cohabiting in one body; so the Text alleged, is apparently wrested from the native sense, as appears by Saint Augustine, 
In Exposit. quar. Prop. Ex Ep.▪ ad Rom. In Epist. ad Rom.  and Chrysostome, who fitly expound it of the Spirit of GOD, confirming man's heart regenerate by Grace. To which Interpretation though some other Expositors do not unanimously ●end their voices, to make up the Diapason; yet favour they no whit, the violent, and ungrounded Gloss of Origen.  
If here we● descend to the Schoolmen, they accord 
Scotus. Aquinas. Sum. 1. Q. 79. Art. 13.  not. Some hold it to be an Habit, others an Act: but it will be found, after just discussion, that Habits, and Acts are transient and perishing, where Conscience cannot be lost, though the edge of her operation be sometimes dulled.  
As for those Minuti Philosophi, 
Plutarch. Mor.  the Grylls, & Trough-Philosophers of the World, who degrading Conscience from her seat of Honour, have thrust her down amongst the Humours, and there left her in the Lees, as if her affects were but the passions of melancholy; albeit the Paradox be so base, and sensual, that it deserves no answer; yet for vindication of Truth, and out of a certain homage to Virtue, I must give them this countercheck, that the black and stubborn humour of melancholy, is charmed and mastered by Physic, Diet, Music, Exercise, Society; where the gash of Conscience can never be healed, but by a spiritual and heavenly Balm.   

CHAP. II. What Conscience is, from the Notation.  
WHen the Names of things are significant, & expressive, they are petty Definitions, and give some light to the point in hand. Conscientia (saith S. 
In Form. Hon. vit.  Bernard) soundeth as much as Cordis Scientia, because it knows itself, and many other things. Conscientia (saith Aquinas) is Scientia 
Summa. Q. 79. Szeged.  cum alio, a knowledge with another: which combination hath either reference to the Soul reflecting upon itself, or else to God, who is privy to her inmost intents. For though Angels, and Men do not know the Heart, but by Revelation, or Overture; yet the most wise Creator, who sitteth in the Centre thereof, and continually 
1. Sa. 16. 7.  maketh an unbloody dissection, must needs be acquainted with her most secret designs.  
If we take it in the first sense, it evinceth evidently, that in certain cases of doubt, the best appeal is to a man's own Conscience. For, What man knows the 
1. Cor. 2. 11.  things of a Man, (saith S. PAUL) save the Spirit of a Man, which is in him? Therefore the answer of Saint Austen to Petilian, is excellent: 
Contra lit. Pet. l. 3. c. 10.  Me Petilianus Manichaeum esse dicit, loquens de aliena Conscientia; hoc ego me non esse dico, loquens de mea conscientia. Eligite cui credatis. Petilian gives out that I am a Manichee, and this he speaks of another's conscience; I plainly affirm I am none of that Sect, and this I speak from mine own Conscience. Now choose ye which of us Two ye will believe.  
If we take it in the latter sense, as it hath relation to God, who notes our closest thoughts, it will teach us to stamp upon those Cockatrice eggs of our poisonous imaginations, before their hatching. It's an everlasting reproach to Absalon, 
2. Sam. 16. 22.  that he committed evil in the open sight of the Sun; and shall we steam forth corrupt and noisome cogitations in the face of that GOD, with whose glorious resplendency if we compare the Sun, it will prove no better than a piece of Searing-candle?  
But let us pass on from the Name of Conscience, to the very Life, and Nature of it.   

CHAP. III. What Conscience is, from the Definition.  
NOt to bury myself in the heap of others Definitions, I will select one which seems most kindly to express the nature of Conscience. It is this. Conscience is a Part of the Practical understanding, determining of things done, and thereupon excusing, or accusing. The substance of this Definition is found in those 
Rom. 2. 15.  words of the Apostle; Their Conscience bearing witness, and their thoughts (or Reasonings) accusing one another, or excusing. By this clause, 
Melanct. Il●yric. Grynaeus. Szeged.  (as by a Compass) do most Expositors shape their course, when they treat of Conscience; concluding that it is a kind of Practical Syllogism, whose Mayor is The Law of GOD, and the Minor, and Conclusion, the Application of it, approving what is good, and condemning the contrary. As thus:  
Every disobedient child is worthy of Punishment:  
But I (saith Cham) am a disobedient Child:  
Therefore I am worthy of Punishment.  
If now (like good Chemics) we labour to extract the very Spirit of this Definition, we shall find that it compriseth the Essentialnesse of Conscience with the Soul, as being a faculty, or Part thereof. Again; it sheds out the Subjects of Conscience (that is, Men, and Angels) from all creatures that want the Discursive power: And therefore when we find in S. Ambrose, that the Hound being at default, makes a kind of Syllogism, 
Hexam. l. 6. c. 4.  (Aut in han● partem deflexit, aut in illam, aut certè in hunc anfractum se contulit: Sed nec in etc.) Ergo etc. we must know that it is an Abusive speech, as is evident by the context, where in full meaning he ascribes this wary casting about of the Dog, to the mere Sagacity, and vigour of his sense.  
Further, from this Definition, do naturally spring the Offices, Properties, and Kinds of Conscience, with her whole furniture, and Appendices, which we are to handle in due place. So that it is (in effect) the very Base, and Foundation of all the subsequent Discourse.   

CHAP. FOUR Of the Offices of Conscience: and first, that it is an arbitrator.  
Such is the Impatience, and surliness of man's nature, that struggling under the weight of his afflictions, he breathes out complaints against the justice of GOD, as if the pressure exceeded the desert. Thus JOB, (the holiest man alive) being ground to powder with the apprehension of his misery, cries 
job. 14. 17. Vatablus in Loc.  out that GOD had sealed up his iniquities in a Bag, and added unto his wickedness: as if he would say (if he durst) that the Lord kept his sins exactly, & made them more than they were.  
In another place he complains, 
job 16. 12. 14. 21.  that God had taken him by the neck, and beat him, and run upon him like a Giant, as if he would sue the Lord upon an action of Battery; for presently 
job 38. 39 40.  after, he mumbles thus, Oh that a man might plead with God, as a Man doth with his Neighbour. But after the Lord vouchsafed to parley with him, and called in Conscience as an Umpire, to take up the matter betwixt them, than job that erewhile was so exorbitant (in an ove-rlove of himself) bewails his state, and falls 
job 42. 6.  to deprecation.  
Thus the Emperor Mauritius, what time his Children, and his most dear, and virtuous Wife were all cruelly slain, one after another, before his eyes, at the charge, and command of the Tyrant Phocas (himself being immediately to act his part in the same Tragedy) his flesh (no doubt) like a grudging Israelite, began to murmur against the Lord; but after some passionate breathe, and pauses (his Conscience awarding him Hell, if God should have been extreme to mark what he had done amiss he thus quietly and meekly concludeth, justus es, Domine, & justum 
Functius Carion. Osiander. Melanct. Loc. Com.  judicium tuum; Righteous art thou (O Lord) and just is thy judgement.   

CHAP. V That Conscience is a Conuincer.  
WHen I consider the force of Conscience in the Conviction of Error, me thinks She is like the Martyr Steven. For neither 
Act. 5. 9 10  Libertines, nor Cyrenians, nor they of Alexandria, Cilicia, Asia, no nor all the transcendent, and sublimated wits of the world, that will undertake to cut Cumminseede, with Antonine, are able to resist the Wisdom, and the Spirit, by which she speaks. For instance: The Diagoream, 
Cic. de Nat. Deor.  or Atheist, would gladly threap upon his soul, that There is no God. Dixit in CORD suo (saith Saint 
Aug. in. Psa. 14. 1.  Augustine) qui● hoc nemo ausit dicere, etiamsi ausus fuerit cogitare; He said it in his Heart, because, for shame, he durst not utter it with his lips. O Idol! The Heavens 
Psal. 19 1. Psa. 104. 12  declare the glory of GOD, and yet he sees them not: the Birds sing Anthems of his praise, and yet he hears them not; the flowers diffuse sweet scents into the Air, and yet he smells them not: in every Vine, there is Water turned into Wine, and yet he tastes it not: and though GOD may be felt with the hand (as S. Paul 
Act. 17. 27.  affirmeth) in every creature, yet being stark dead, he is void of that last, and common sense. And now comes Conscience, and wakens up this Monster in Nature, and gives him a thump on the breast, and beats it into him, maugre his heart-blood, that There is a GOD: and summons him to appear at the great Tribunal, for attempting to deface the Characters of the Deity, so plainly, and deeply written with GOD'S own hand in the heart of every man.  
Another instance of the power of Conscience is the Refutation and confusion of those detestable Heretics (or rather more than Heretics, as Irenaeus calls them) who charge the most Righteous GOD, to be the Author of sin; and that either Indirectly, as Simon 
Tertul. Iren. Aug.  Magus, the Cerdonists, Marcionists, Manichees, Priscilli●nists, and others; or else Directly, as Florinus, and the Seleucians, with whom we may shackle foot to foot, the damnable sect of the Libertines, whose Ringleaders 
Caluin Aduersus Libertinos. Bulling. Aduersus Anabap. l. 2. c. 14.  were Coppin, and Quintin, two Cobblers of Flanders. With these hideous Giants encounters Conscience, and catching them by the throat, breathes fire and brimstone in their faces, and in time of distress, and horror, compels them to retract this fearful blasphemy.  
Another instance of the strength of Conscience is in the confuting those slow-bellied 
Zanch. de Immort. Anim.  Cretians, who treading in the steps of the Sadduces, and Epicures, and some of the courser sort of Peripatetics, would have the soul to be vaparous, and mortal. For when once these Beasts come to be haled to the slaughter-house, and that they perceive their end is approaching, then steps in Conscience, and stiffly pleads the soul's Immortality, so that in the sense of the truth thereof, they are forced to roar, and hang out the tongue.  
Another Instance of the efficacy of Conscience, is in the Repulse of the roman-catholics both Heresies, and Calumnies. And first, for their Heresies, since the nature of this Treatise forbids Polemical Discourse (unless obliquely, and by occasion) I will content myself with one Article, but yet of such weight, & consequence, as that it contains the very sap, and life of Religion. It is the point of justification by Faith alone, that is, by Christ alone (for it is not the Instrument, but the Object which we stand upon.) This sound position the Romanists utterly disavow, and in stead thereof, they set to sale their Linsey-wolsey web, the warp whereof is Works, and the woof, Faith; the long thirds man's Merit, and the short interiected thirds, the Merit of Christ. But mark. When these jolly Sophisters are at their way-gate, and that they lie panting, and gasping on their Pallet, than nothing but Christ, Christ, and then not a word of Works, and Merit: such difference is there between Schoole-disputes on a Cushion▪ and the wrings of Conscience on ones Deathbed.  
And here I cannot let pass the unprosperous success of Cardinal Bellarmine, their Pythagoras. For having gone about to prove the concurrence of Faith, and Works in the point of justification, and that at large, even to satiety and surfeit; at last, enforced by the reverberations and recoilements of his own Conscience, Penelope-like, he untwists his labour, unsaies all again, and is driven to turn Protestant whether he will or no.  
But that I may be clear from the imputation of injury, I will set down his words as they came from his own pen, which (no doubt) like Pilat's, was overruled by the secret hand, and providence of God. They are these; Propter incertitudinem 
De justific. l. 5. c. 7.  propriae justitiae, & periculum inanis gloriae, tutissimum est fiduciam TOTAM in SOLA Dei misericordia, & benignitate reponere: By reason of the uncertainty of a man's own righteousness, and for fear of vainglory, it is the safest way to repose our whole confidence in the Only mercy, and goodness of God.  
I confess, that close upon this Luther-like Aphorism, he settles himself to the unfolding of his own meaning, but with such perplexnesse, and shifting, as that but for his old friend Qu●dammodo, (Cousin-german to Non propriè, Non absolutè, and other such nice, and cheating Adverbs) he might seem to have been found within the compass of a Spanish Inquisition.  
Now, concerning the power of Conscience in the repulse of Calumnies, though it be not always apparent in regard of the stupefied heart of the Adversary: yet in a disposition not wholly graceless, it gives some glimpse of an inward convulsion. And here, let me once again produce Cardinal Bellarmine: who attempting the ruin of Religion, by the disgrace of her Professors, most virulently writeth, that Caluin (a man of singular learning and sanctity) was eaten to death with Worms (like Antiochus, Herod, 
De Notis Eccles. lib. 4. cap. 17.  Maximinus, Hunericus) and that he died blaspheming and calling upon the Devil: Ne ipse quidem Daemon 
controvers. second Quaest. Quint. c. 15  potuit malitiosi●s loqui (saith good Whitaker) Not Belzebub himself could have spoken more despitefully. Now to show that he wrote this palpable lie against his own mind, he forthwith addeth, Testatur Hieronymus Bolsecus, Jerome Bolseck says thus, not I For he knew in his Conscience, that this Bolseck was an impure, and perfidious Apostata, the most notorious Stigmatick of the World, and the very Succubus of the Devil.   

CHAP. VI That Conscience is an Espial.  
COnscience is the Lords 
Numb. 13. 19  Spy, dispatched (like a Caleb, or joshua) to view the strength, and weakness of every man. It is God's Pinnace, sent out to make a Discovery of the Coast, and to return advertisement. It is the keeper of that Poor Prisoner the 
Non Caro, sed Corruptela Carnis, Carcer est. Aug. in ●nar. Ps. 142. 7. Josh. 7. 21.  Soul, whom it watches, & follows at the heel, while it is in Durance, in the corruptible body. She saw Acha● well enough, when he hide the Wedge of Gold in the earth. She looked David in the face, and frowned upon him, when he shut the door, in hope to have sinned (with Bathsheba) undiscerned. 
2. Sa. 12. 12.  She beheld (with Ezekiel) what the 
Ezek. 8. 12.  Ancients of the house of Israel did in the dark, when they offered up Clouds of Incense to their Idols, and then blest themselves with this base delusion, Tush, The Lord sees us not, He hath forsaken the Earth. And as she is an Eagle in the sharpness of her sight; so can she overhear the softest whisperings, and Elisha-like, 
2. Kings 6. 8. 9  know what is contrived in the Aramites privatest counsels.  
Since therefore each man, attended by his own Conscience, is, in this, a kind of Scipio, neverless alone, than when he is alone, let him never think to work wickedness unseen, unless he can find means to run away from himself. It is 
Plato. Cic. Ambr●se. De Offic. l. 3 cap. 5.  not his Gyges' Ring will serve the turn.   

CHAP. VII. That Conscience is an Appeacher.  
Such is the folly of an unregenerate man, as he● presumes, because Conscience is an Inmate, that she will stand by, and see, and hear, and say nothing. And be cause it is now Vacation, he thinks it will never be Termtime with Conscience. But (to use the words o● Saint Jerome) Tranquillitas 
Ad Heliodor.  ista, Tempestas est; This Calm is but the Mother of a Storm; for ere long he shall espy a Weather-gawle in the Air. The Watch of his Clock now goes not, and the Wheels stand still, being claimed, and rusted in their joints; but when by God's hand the heavy Weights of Sin shall be hung upon the Lines, (and that without any counter poise of mercy) then shall the Hammer strike thick, and indistinctly, I mean, his own tongue shall blab those foul enormities, which so long he hath smothered, and concealed in his bosom. He is now at ease, and vows if he Fez, he will never Con; but alas (silly soul) when Sci, and Con (to sing with him in his own Cliff) have set him upon the Rack, he shall perforce spell, and put together, and that without any jocular inversion. When Satan comes, and with his Quill blows Fig-dust into his eyes, tell me then if he stamp not, and cry not out against himself.  
O that we men would thus reason with ourselves, when the bait of Pleasure is cast before us! What? Shall 
Gen. 39 9  I do this great wickedness, and sin against God? Is there any thing so secret, 
Mat▪ 10. 26  that shall not be disclosed? If I commit it in the Wood, shall not a Bird of the Air 
Ecclesiast. 10. 20.  carry the voice, and that which hath wings tell the matter? If I do it in the Forest, am I yet to learn that 
Numb. 22. 28.  a Beast hath spoken? If in my Bedchamber, shall not 
Hab. 2. 11.  the Stone out of the Wall, and Beam out of the Timber cry vengeance against me? But if all these fail, woe, and alas, I shall not be able to keep mine own counsel; but either I shall impart it to my familiar friend, who will prove but a riven dish; or else in company I shall blurt it out at unawares; or talk of it in my sleep: or utter it on my Deathbed, to mine own shame, and scandal of the Gospel: Malum hoc, & malum 
De Contrite. Cord. Auth. Inc.  hoc; sed minus hoc; & maius hoc.   

CHAP. VIII. That Conscience is a Monitor.  
AFter Gregory had given 
Pastoralis Curae, Quarta Pars.  six and thirty Admonitions, concerning the several estates of men, he thus modestly concludeth: Pulchrum depinxi hominem, Pictor foedus; I have portrayed a fair man, being myself but a Bungler at the Pencil. And (in truth) there is always some imperfection in human Advertisements. For either they proceed from the humour of Revenge, and Vainglory, or else from flying reports, and supposals, or from self-guiltiness of the reproved fault; or if they be free from all these distempers, and aspersions, yet can they not censure an Interior evil. But Conscience being deputed a Monisher from GOD, and looking in at the casement of the Soul, is not easily corrupted by the former, nor deceived in the last.  
And besides this ingenuousness, and Certainty of her Items (so long as she stands informed by the Word of God) there is found a Majesty in the manner of their giving: for being God's Viceroy, She prays not, but enjoins, because Requests, and Commands 
Bodin. De Rep. l. 3. c. 4.  are incompatible in a Prince, as derogating from Sovereignty, & Power: for God, and Conscience, and Kings entreat not. Wherefore when Saint Paul saith, 
2. Cor. 5. 20  As though GOD did beseech you; he closely implies, that the Edicts of God are monitory, and jussorie, not petitory, and stooping. It is therefore a special point of wisdom, heedfully to mind the Watchword of ones Conscience: for, if in the prepension of some intended act, She shall descry either turpitude, or doubtfulness, it is time to sound the Retreat.   

CHAP. IX. That Conscience is a Shoolemaster.  
COnscience, by Origen, is 
In Epist. ad Rom. 2. Velut Padagogus ei quidam sociatus. In Gen.  compared to a Schoolmaster, associate to the Soul to direct, and tutor it; and by Chrysostome, to a sufficient Schoolmaster; not that it is able to lead us to salvation in this obscurity, and corruption of natural knowledge; but that it informeth us in many things, and is available to make us unexcusable for the Lecture 
Pet. Mart. Loc. Com. Mat. 7. 12.  of Conscience is,  
Alteri non facere, quod nolis pati:  
Not to do that to another, which thou wouldst not suffer thyself.  
And here we must remember, that (as Austen 
Aug. Confess. 1. ca 18  wittily and divinely noteth) we be careful to a void the Solecisms of Manners. For, if we be sure of the Rod, or Ferule, if without an Aspiration (contrary to Grammatical Discipline) we pronounce Ominem, for Hominem: then let us not dream of escaping the Scourge of Conscience, if we shall irregularly and incongruously behave ourselves, in the course, and passage of our lives.   

CHAP. X. That Conscience is a Domestical Chaplain.  
IT is a terrible saying of 
1. Cor. 1. 26.  the Apostle, that Not many Mighty, not many Noble are called: one reason whereof amongst the rest, is their Impatience of Exhortation, for that (oft-times) they are of the nature of the Thistle, where they should be like clary, which is soft in the hand, and hath a Down, or Cotton upon it. Hence it comes to pass, that having flattering Prophets about them, (which put Honey into the Sacrifice, in stead of Salt) they dream of Peace, even when the Lord of Hosts is up on Arms against them.  
I know the Persons of Kings are Sacred, and their Crowns, no Ceremonies, or Garlands, but consisting of pre-eminence, & Power: I likewise am not ignorant, that Ministers of State, and Personages nobly descended, have an extraordinary stamp of Honour set upon them: yet because they are all the Sons of Adam, involved in Sin, and Wrath, aswell as others, and have greater occasions of temptations than their Inferiors, as sailing both with Wind, & Tide against them; it is very requisite that they sometimes be punctually dealt withal, provided always that it be performed with great reverence, and discretion.  
But because degenerate and temporising 〈◊〉 are so rife and common ●● the Would and those that are of a more thank, and generous 〈◊〉 do sometimes 〈◊〉 〈◊〉 pass by the sins of Men in Aut●o●itie, the Lord (in mercy) hath appointed Conscience their Chaplain in Ordinary, who will not fear to reprove them unpartially, but like Nathan will tell them to their faces, one by one; Thou art the man. Of which plain and gracious advertisement, if they shall make good use, they are sure to partake in the glorious Privileges of the Saints.   

CHAP. XI. That Conscience is a Prognosticator.  
IT is but the vain attempt of a presuming brain, to Calculate Nativities, and to tell you (with a trice) whether your days shall be blessed, or unprosperous. For whether the Stars do significare potiùs 
See Aug. de Ciu. Dei. 5. c. 1. 2. 3. etc.  quam facere, rather foreshow, than cause: or whether Mars do Homicidam facere, make a Man an Homicide, as the Mathematics determine; there was never yet any that could exactly define, why in the life of Twins, there should be such disparilitie in actions, events, professions, arts, honours, and even in death itself, being borne contiguously one after another (as jacob, who caught Esau by the heel) and being seminate in the same moment. For if the Answer of Nigidius concerning the swift whirling about of the Potter's wheel (so much applauded by Mathematicians) be entertained, and embraced for current, it quite overthroweth the Genethliacal profession: inasmuch as in an incomprehensible moment of time there is such a mutation of all things, by reason of the rapacity of the heaven, that they become not only divers, but contrary: which made S. Augustin conclude, that this figment of the wheel was more frail, and brittle, than the vessels made by the rotation of it.  
Let this then be noted as a point of infallibility, that whatsoever is decreed in the great Senate of the Stars, is overruled by the power, and wisdom of their most glorious Creator, who hath made them Attendants to man, to comfort him, and not Lords, to sway him, and shape out his condition.  
If then you would know, whether you shall be happy in the remainder of your life, or whether wretched, and full of discomfiture; the most compendiarie way to attain the sum of your desire, is to propound the Question to your Conscience, which will quickly resolve you in the Prophet Esayes asseveration:  
Surely it shall be well with the Just: Woe be to the wicked, it shall be evil with him. 
Isaiah 3. 10, 11.   
From whence you may safely, and certainly Prognosticate, that since the blood of Christ is precious unto you, and that you loath and detest Sin, as the very Bane, and Apollyon of the world, your days shall be good, and your conclusion peaceable. But if at 
Psal. 37. 37  this present, you be frozen in your dregs, and resolve to continue in your rebellious courses, presuming that a Lord, Lord, will serve the turn at the close of your life, (which is nothing else but Infidelis fi●ucia, A faithless confidence, as S. Bernard calls it) then surely Conscience (which is the Pulse of the soul) will tell you aforehand, that your bud shall be rottenness, and your end wrapped up in woe, and dishonour.   

CHAP. XII. That Conscience is a Register.  
Conscience is a Notary that hath always the Pen in hand, and keeps a Catalogue, or Diary of our sins. She sets down all our debts in her Book of Account, even an Hundred 
Ferus in Math. 18.  Thousand Talents; Magna summa, quam tamen omnes Deo debemus; A mighty sum, and yet we own (all of us) as much to God. She omitteth no default through slowness of hand, for she writes by Characterie; neither strikes she out any through deceit, like the 
Luk. 16. 6.  unjust Steward, that bade put down fifty in stead of an hundred; nor yet endures she to over-reckon, for how can Conscience be so unconscionable? Nor can her letters be razed out, for they are written with a Pen 
jer. 17. 1.  of Iron, and with the claw of a Diamond. Which ought greatly to move us to an heedful consideration of our ways. For if the Reverend Martyr Latimer, took special care to the placing of his words, in his Examination, 
This He testifieth of himself, in his Sermon preached at Stamford.  when he heard the Pen walking in the chimney behind the cloth: how circumspectly ought every of us to look unto our ways, and to guard our senses, which are januae Corruptionis, the Gates of Corruption, 
In Ps. 49.  (as S. Austin calls them) sith Conscience is continually Recording our actions, with the time when, the place where, and the manner how they were performed?   

CHAP. XIII. That Conscience is a judge.  
AFter that Conscience hath pursued the poor sinner, flown him to the mark, attached him, examined him, and committed him: at last She common death the Prisoner to be brought forth to the Bar. And sitting on the Bench, in Robes of Majesty, betwixt Leo, and Libra (the Emblem of Courage in executing, and Indifferency in determining) she causeth the Book of Moses Law to be spread before him, which forthwith gins to plead for the transgression of her precepts, requiring for satisfaction the blood of the Offender, for that he hath wilfully broken them, being for number few, for understanding plain, for equity not contradictable.  
Hereat the wretched soul is aghast, and being Selfe-condemned, confesseth 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tit. 3. 11.  Guilty; when being pinioned, and looking for speedy execution, his heart would break, but for the hope of a merciful 〈◊〉 And thus much 〈◊〉 Offices of Conscience 〈◊〉   

CHAP. XII. Of the Properties of 〈…〉 〈…〉 ence, and first of and ●stification.  
IT followeth no 〈…〉 we treat of the Pro 〈…〉 of Conscience, the first 〈…〉 
Aquin 1. Quaest. 69. Art. 13.  of is Testification, that 〈…〉 Calling to Remembra 〈…〉 such a thing was done, 〈…〉 done. To this purpose 〈…〉keth the Wise man to 〈…〉 
Scit enim Conscientia tua. I●r.  Housholder; Oftentimes th● heart, (that is, thy Conscience) knoweth, that thou likewise hast cursed other It was this Testifying Po● 〈…〉 forced the patriarchs 
Gen. 42. 21  〈…〉ke back to that un 〈…〉 sin of selling their 〈…〉 o joseph into Egypt, 〈…〉 ●●ey had committed 〈…〉 twenty years be 〈…〉 
Euiné Alicubi, aut Aliquis? Confess. l. x. c. 6. 7. Scitis ipsi lubricum Adolescentiae iter, in quo & ego lapsus sum etc. Ad Chrom. Virginitatem in coelum fero, non quia habeam, sed quia magis mirer quod non habeo. Adverse. jovin.  it was this that made 〈…〉 Augustine confess, that 〈…〉ent his youth in vani 〈…〉 intemperancy, and 〈…〉 ee was sinful in his 〈…〉, yea when he was 〈…〉 either Any where, or 〈…〉 hang. It was this that 〈…〉 S. Jerome to the re●ew of his greener years, wherein he acknowledgeth he had a Slip, & came short of that Virginity, which he so extolled in others. What ●hall I speak of his Epistle 〈…〉 Eustochium, wherein he fears not to make know 〈◊〉 that though he 〈◊〉 in the vast, and solitary 〈◊〉 dearness amongst Scorpio 〈◊〉 being scorched, and 〈◊〉 like an Aethiopian; 〈◊〉 though he was rough a 〈◊〉 squalid with sackcloth 〈◊〉 lay upon the bare ground 〈◊〉 and lived with such 〈◊〉 and homely fare, that 〈◊〉 thought it Luxury to fee 〈◊〉 
Putabam me Romans interest delitijs. Saepe choris intereram Puellarum. Ad Eusto. De Custod. Virgin.  on boiled meat: yet for 〈◊〉 that, his mind was 〈◊〉 on the dainty sights 〈◊〉 Rome, and still he thought he was present there among the Damsels. I speak not this out of the forgetfulness of duty, as if I would discover the nakedness of the Fathers: But only to show, how this Testifying power wrought on them to recognise theirformer courses. After whose example, I beseech thee (good Christian) seriously to examine thy days misspent: cumque Coram Deo, in 
Bernard.  Lachrymis te maceraveris, precorte, ut memor sismeis.   

CHAP. XV. Of the second Property of Conscience, which is Ligation.  
IT is the Binding Power of 
Aquin. 1. q. 69.  Conscience, which judgeth that a thing is to be done, or not done: and thereupon either instigateth the party to undertake it, or withdraweth him from attempting it. Hence is it that the Apostle lays down this general 
Rom. 14. ●3. Conscientia, reclamant, & protestant.  rule, Whatsoever is not of Faith, is Sin; that is, whatsoever is done against Conscience, is offensive to GOD: (For, that Faith is there taken for a Persuasion of Conscience, is the opinion of S. Ambrose, Chrysostome, Theodoret, Theophylact, Occumenius, Caluin, & others.) From this ground (as it seems) arose that Axiom amongst Divines; Conscientia, quamuis erronea, semper ligat: Conscience, though erroneous, always bindeth: with which concurreth that other, Quicquid fit contra Conscientiam, 
August.  aedificat ad Gehennam, Whatsoever is performed against Conscience, helps a man on to hellward; the reason is, because in so doing, he hath sinned formally against the Law, though not materially.  
Hear than it must be 
Necesse est autem & hoc s●iri, Conscientiam oportere regi verbo Dei, Melanct. Loc. Com.  carefully remembered, that Conscience be guided, and governed by the Word of God, which alone is the proper Hinder thereof: For neither human Laws, nor Oaths, nor Promises have any Coactive power in the soul, but as they have authority, and virtue therefrom.   

CHAP. XVI. Of the third, and fourth Properties of Conscience, which are Excusation, and Accusation.  
THe Conscience judging of some fact committed, doth Excuse, and comfort, if it be good and warrantable; but if it be found swerving from the Law of GOD, there ensueth an accusation, accompanied with the sting of sorrow, and remorse. Thus Abimelech 
Gen. 20. 1, 2, 3, 4, 5.  (King of G●rar) being reproved of GOD in a dream, for taking away the wife of Abraham, consulteth presently with his Conscience: & finding his mind upright, and his hands innocent, he appealeth to GOD, and is cleared by him. On the contrary, when Adam, against the express charge, and commandment of GOD, had eaten of the forbidden fruit his Conscience smiting him, he hide himself among the Trees of the garden; which made the Lord call to him with an Adam, ubi es? Adam, 
Gen. 3. 9 De Ciu. Dei l. 13. c. 15.  where art thou? Non utique ignorando quaerens, sed increpando admonens, saith Augustine; Not as though God knew not where he was squat, but to check, and admonish him for his wilful prevarication. This of the Properties of Conscience.   

CHAP. XVII. Of the kinds of Conscience, which are Good, and Evil; and first, of the Good.  
NOw for the Kinds, (that I may declare my mind with popular facility) Conscience, is either Good, or Evil. Good Conscience is that, which being enlightened by the Word of GOD, 
Ephes, 1. 17, 18. 1. joh. 1. 7. H●b. 9 14. ●. Pet. 1. 8.  and purged by the Blood of Christ from the Gild, and Punishment of Sin, and from dead works to serve the living GOD, is cheered up with joy unspeakable, and glorious. In this Description are contained the Causes concurrent to the Nature, and being of Good Conscience, which are Knowledge, Faith, Repentance, Peace; of each whereof we are successively to entreat.   

CHAP. XVIII. That the knowledge of GOD'S Word, is necessary to the goodness of Conscience.  
TO the end the People of Israel might fear the Lord, & walk in uprightness of Conscience before him, he is ever calling upon them to hearken unto his Law, which he commandeth to be written upon the Posts of their house, and 
Deut. 6. 7. 8. 9  upon their gates, and to be rehearsed (or whet) continually to their children, at home, and abroad, when they go to bed, and when they rise in the morning. And lest any of them should exempt themselves under colour of Sex, or Degree, or Age, he anticipates with a plain, and familiar distribution, naming Men, Women, 
Deut. 31. 11. 12.  Children, Strangers. Thus the Prophets also in all matters of Conscience, send over the People, To the Law, and To 
Isai. 8. 20.  the Testimony; and the Apostle Paul writing to the Colosians, 
Col. 3. 16.  giveth charge that the Word of Christ dwell plenteously in them. Whereupon Saint Chrysostome (very earnestly urging the practice 
In Hom. 9 in Epist. ad Coloss.  of this duty) speaketh on this wise: Audite obsecro, Seculares OMNES! comparate vobis Biblia, Animae Pharmaca: hoc demum malorum omnium Causa est, quòd Scripturae ignorantur: I beseech you hearken, All ye that be Lay-men! in any wise get you Bibles, the only Physic for the Soul; alas, this is the Cause of all mischief, that men are ignorant of the Scripture.  
Now there are two especial Reasons of this Necessity of the Word, to the Goodness of Conscience. One is, because it directeth the Understanding, and pointeth it to the middle way, between the 
Deut. 5. 32.  Right hand, and the Left, preserving, and staying it in all doubts, and demurs, upon warrant of the inviolable truth thereof.  
The other is, for that it is a Word of Power, working 
Heb. 4. 12.  mightily upon the affection, either to the battering of the heart in pieces (in which regard it is compared 
jer. 23. 29.  to a Hammer that breaketh the stone) or else to the refreshing of it, when it is bruised (in which sense it is likened to the dropping Honey.) 
Psal. 19 10  Therefore, when we shall read the thundering Sentences of the Fathers, either in their Apologies of the Christian Faith, or Exhortations to the obedience thereunto, we must not rest in the applause of their Rhetoric, but ascribe the power to that Word, which made Foelix tremble; or rather to 
Acts 24. 26.  the Lord, the Author of that Word. The like be affirmed of the incomparable sweetness of the Bible, every Leaf whereof is besprint with Honie-dew. For whereas 
Ps. 119. 103  it is reported of Saint Ambrose (by Paulinus that 
Paulinus ad August.  wrote his life) that lying in his Cradle, the Bees were seen to fly in, and out, at his mouth; if he literally understand it, I cannot easily concur with him in opinion; but if he mean it of his mellifluous tongue, I willingly embrace his judgement, yet with this Corollary, that Ambrose had all his Ambrosia from Scripture.  
And here we may take a just estimate, and scantling of the Holiness of the Rom●n Bishops: who have shrined up Lady IGNORANCE for a Saint, have painted her face, and caused her to speak fiercely out of the window to her Opposites, forgetting that ere long she shall be thrown down, and trampled under foot. O the innumerable souls that have perished in Security, and Despair, because these Jehoiakim's have 
jer. 36. 23.  cut their Bibles in pieces with their Pen-knives, and cast them into the fire. O Conscience! thou mayst take it on thy death, that thou art murdered by Conscience, even by those that vaunt themselves for thine only Champions, and Defenders. O wicked Church, where Ignorance, Error, Ambition, and hypocrisy, are the four Cardinal Virtues, whereon the frame of Religion turneth.   

CHAP. XIX. That Faith is necessary to the Goodness of Conscience.  
THE conclusion of S Paul, is very memorable: 
Rom. 5. 1.  Being justified by Faith, we have Peace toward God, through our LORD JESUS CHRIST. For, it being generally granted (unless by the Sacrilegious Pelagian) that the poison of Original Sin, transmitted from our first Parents, hath spread itself over all the powers of the soul; it must needs follow, that Conscience (being a principal part thereof) is corrupted and defiled. And because the Gild of sin, binding over unto punishment, is that sharppointed sting, that woundeth unto Death; can we ever find redress, and succour, but by looking up to the Brazen 
Num. 21. 9  Serpent? Is there any remission of sin, without blood? Is there any blood that is Expiatory, but 
joh. 3. 14. Heb. 9 22.  Christ's? Will the blood of Bulls, and Goats assuage the pang of a tormented Conscience? Will the sending out to the God of Ekron 
2 King. 1. 2.  help it? Will the precious heaps of the Gold of Havilah relieve it? Will the comfortable julep, and Trochiske restore it? Will the Perfumes of the Garden, the strains of Music, the charm of Oratory, or the 
These Comedies were of all other most pleasant: See Jerome Ad Nepotian.  sporting Scenes of Atella prevail with it? Nay, can Delight herself delight it? Nay, can the Songs of Angels recover it? May not the Conscience (in her agony) justly cry out to these, as job did to his friends, Miserable 
job. 16. 2.  Comforters are you all? For surely these poor and outward refreshments, are no more available for the curing of the Impostume of the soul, than a Plantinleafe laid unto the leg, for the removal of the Megrimme.   

CHAP. XX. That Repentance is necessary to the goodness of Conscience.  
REpentance is so necessary to the constituting of Good Conscience, that till sin be removed, and newness of life begun, the Soul can neither be Purified, nor Pacified. Therefore is King salomon's 
Psal. 45. 10.  Spouse intreted to forget her Father's House; Grande miraculum (saith Saint Jerome) 
Ad Eusto. De Cust. Virg.  P●ter filiam cohortatur, ne meminerit Patris sai; A strange miracle, the Father exhorts the Daughter, not to remember her Father. And lest that moiety of Repentance might seem sufficient, it presently followeth, that the King's Daughter is all glorious 
Psal. 45. 13.  within, that is▪ enriched & beautified with alspirituall graces. For when a man hath once attained to the practice of holy Duties; his Conscience, which before looked stern upon him, begins to smile, and amiably to converse with him. Therefore the saying of Saint Bernard is excellent: Vis nunquam esse tristis? Be●è 
De Interior. Domo. ●ap. 45.  vive. Wilt thou never be sad? Then see thou live well.   

CHAP. XXI. That Peace is necessary to the goodness of Conscience.  
SO great a good is Peace 
Tantum est Pacis bonum, ut nihil sine Pace sit bonum. De Civit. Dei. Hob. 13. 20. Luke 2. 13. Ro. 10. 15. Luke 10. 6. Eph. 6. 15. Ps. 122. 3. 1. Kings 4. 24.  (saith Saint Austin) that nothing is found to be good without it. Therefore is the Lord, the GOD of Peace; the Angels, Sing●● of Peace; the Apostles, Me●sengers of Peace; the Elect, the Sons of Peace; the New Testament, the Gospel of Peace; jerusalem, the City of Peace; and Solomon the King of Peace. Nay, not the Archpyrats, Bargulus, and Vitriatus, but entertain a kind of Peace; for they conspire in the Plot, and justly divide their unjustly got booties. Nay more, not the very Devils themselves, but can (certain thousands of them) cohabite in one body. 
Mark. 5. 9   
Now the reason why all things are so desirous of Peace, is the intendment ●● their own preserua 〈◊〉; for it is the nature 〈◊〉 Peace, to unite, and strengthen, as it is of War, ●o weaken, and dissolve. Therefore the Hebrews call the one Shalom, from Integrity, and the other Milchama, from Comestion. And we see by experience, that rotten wood lies lose, and moulders away, because it wanteth the conjunctive virtue. As all other creatures, so likewise Conscience aspireth after Peace, as her Perfecter, and Preserver; and therefore can never be settled, and content, till she find sin remitted, and GOD reconciled.   

CHAP. XXII. Of the Blessedness of that man, whose Conscience is quieted through the pardon of his sin.  
THE learned Heathen, finding by moral instinct, that there was a Blessedness attaineable in this life, spent themselves (poor souls) in the investigation of it, and that with such variousness in their apprehensions, that they have left behind them (as a Memorial of their weakness) about two hundred, fourscore, 
Varro. Aug. De Civit.  and eight Opinions. Among which, though that be most specious which fasteneth one shank of the Compass in Civil Virtue, while the other runs round in the practice of it; Yet, if it be brought to the Balance of the Sanctuary, it will want the weight, and substance of true Happiness. For the only Felicity that is found among the Sons of men, consisteth in the Remission of Sin, and Pacification of Conscience: of the first whereof the Philosophers knew nothing, and in stead of the latter, betook themselves to a carnal security, and senselessness.  
The Prophet David in an holy ecstasy, and infinite feeling of this comfort, breaketh forth into this Exclamation; Beati quorum 
Psal. 32. 1.  sunt remissae iniquitates! Oh, Blessed they, whose iniquities are forgiven; & quorum tecta sunt peccata, non in quibus non sunt inventa peccata, saith S. Austin; and whose 
In Enarrat. in Ps. 32.  sins are covered, not those who never sinned at all! For as the same Father noteth) Si texit peccata Deus, noluit advertere; si noluit advertere, noluit animaduertere; si noluit animaduertere, noluit punire; noluit agnoscere, maluit ignoscere: If God once have covered our sins, he means not to look on them; if he will not look on them, he will not mind them; if he will not mind them, he will not punish them; no, he will not press them, he will rather pardon them. Now when sin is removed (whose nature is to separate betwixt GOD, 
Isai. 59 2.  and Man) the Conscience is stilled in the view and sense of God's favour, which is 
Psal. 63. 3.  sweeter than life itself.   

CHAP. XXIII. Of the unspeakable Comfort of a Good Conscience.  
KIng Solomon deciphering 
Pro. 15. 15.  the comfort of a Good Conscience, compares it to a continual feast. Where, if you ask, who are the Cooks and Butlers, you are answered from Luther, that they are the Angels. The Apostle 
Phil. 4. 7.  calleth it a Peace which passeth all understanding, carrying with it a delight so exquisite, and peerless, as is not possible for the reach of mortality to imagine. This it that hidden Manna, whereof that in the Wilderness was but a counter-type; this is that white stone, 
Reu. 2. 17.  which Christ jesus gives, and in this stone is written a new name, which no man knoweth but he that receiveth it.  
Saint Bernard being taken 
In Formula Hon. vit.  up and deeply affected with the admiration of the Royalties, & Endowments of a Good Conscience, describeth it on this manner: Conscientia Bona, est Titulus Religionis, Templum Salomonis, Ager Benedictionis, Hortus Deliciarum, Gaudium Angelorum, Arca Foederis, Thesaurus Regius, Aula Dei, Habitaculum Spiritus Sancti: A Good Conscience (saith he) is The Title of Religion, The Temple of Solomon, A Field of Blessing, A Garden of Delight, The joy of Angels, The Ark of the Covenant, The King's Exchequer, The Court of GOD, The Mansion of the Holy Ghost.  
Let a man be arrayed in Robes of Estate, powdered with Pearl, and let him have Caesar's Laurel on his head; let him be Lord of as many Kingdoms, as the Devil showed our Saviour from the Mountain; let him raise his flight into the clouds and perk upon the tallest Cedar; let him keep the key of Nature's Clese●, and enrich himself with her munificency: let every wind whistle him good news, and every Bird sing Madrigals as he goes: let him be as prosperous as Augustus, as good as trajan, as learned as Antoninus; yet (alas) if he have not the comfort of a good Conscience, he wants the chief flower of the Garland, and all his joys are but faint, & imperfect If upon Earth there be an Heaven, it is Peace of Conscience; oh, it is the Oil that feeds, and maintains the Lamp of life: it's the pure-red inmost blood of the soul.   

CHAP. XXIIII. That the Comfort of Conscience is Inward, and Independent of the Creatures.  
THe Child of GOD is not unlike the Tabernacle, 
Exo. Cap. 25. & 26.  which being covered with the skins of Beasts, was contemptible to look upon, but had within, the Ark & Cherubins. And when others trust to Riches, Honour, Alliance, and other such broken Reeds of Egypt, he hath a certain Autarchie within him, relying on none but El-Schaddai, who is 
Gen. 17. 1.  God All-sufficient in himself, of himself, for himself, and for all his creatures.   

CHAP. XXV. That the Comfort of Conscience is Noble, and Sincere.  
THe Comfort of a Christian springeth not out of transitory causes, but is of a right noble, & heavenly temper; framed, & planted by GOD'S own hand in his sanctified soul, which makes him bold, and unconquerable as a Lion, 
Pro. 28. 1.  and keeps him in heart, and resolution, against the outrageousness, and virulencies, of all Adversaries, of all creatures. For, his Birth being Royal, and Christ his Elder Brother (according to 
joh. 20 17  that of S. Bernard, Deus tuus factus est Frater tuus: Thy 
De Quad. Deb.  GOD, O man, is become thy Brother) the Angels guard him, the Saints reverence him, the Devils fear him, and the wicked cross the streets when they spy him, as not able to look upon the sober, and undaunted Majesty that shineth in his face. Thus mercy embracing 
Ps. 32. 10.  him on every side, he lifts up his head unto the Heavens, looking for the 
Tit. 2. 13.  blessed hope, and appearing of the glory of the mighty GOD, and of his Saviour jesus Christ.  
Besides; the Comfort of Conscience is sound, and sincere, without mixture, and infection of attendant grief, (unless in some sharp assault, and conflict) but is perfectly refined in the life to come, from all dross of sorrow, and discomfiture. This, & a thousand times more than this, is his blessed estate, that feels in his soul, the joy of the Holy Ghost. The Lord, The Searcher of Hearts, knows, that I use no Hyperbole, or over-commendation: no, I speak no more, than the Children of GOD find daily in themselves, by sweet experience.  
Now for the Delights of Unregenerate men, oh how Base they be, and how Compounded. And first for the Vileness of Sinful Pleasure, it will the better be discovered, if we shall unmask, and un-muffle her painted face, & sophisticated beauty. And, to begin with him, who loves not to come behind (I mean the Lofty, and Elated Spirit, that spends himself, and his estate on vanity) what can be conceived more sordid, and dishonourable, than to think to purchase the title of Generosity, by swearing deep oaths (on no occasion) in the presence of the living GOD, as if He were an Idol of Wo●d, or Stone, on whose shoulder the Churchbirds sit, and prune themselves, and sometimes peck him in the face? And what more inglorious, and degenerate, than like a silken Pompeian, to discourse of wars, and swords, and helmets, and that with a shrug, and peaking out of the neck, and other such elvish gesticulations, as who would say, his fingers itched till he came to hand-blows; when all the world knows him to be soft, and feminine, much fit to spin amongst Ladies with the last Assyrian Monarch, than to dare to meet Caesar, (the Man of Men) in the field of Pharsalia? Yet do but intimate, in friendly manner, that this kind of life is Sybaritish, abject, and unbeseeming a Christian; he will forthwith cast up his hair backward, and giving it a shake, will sternly tell you, that you are a fellow, a degree below Baseness itself. Quae quidem mihi, vox pecudis csse videtur, non Hominis. I protest, I am loath to bedabble my pen with Rheums, and Distillations, much more, to taint it with the noisome steams of luxuriousness; yet lest I become an accessary to intemperancy, and partake in the plagues of Vinking Prophets, I cannot but prosecute this subject further. Is it not absurd, that a man should so befool himself, as to think to wring from others, an acknowledgement of his greatness, by making a disdainful mouth, and casting out Smoke, which yet is but the commendation of a Chimney? And is it not more then ridiculous, that he supposes you note not his magnanimousnesse, unless he drink till he tumble in the floor? Doth not this rude, and brutish demeanour, rather become a Boor of Germany, than a Gentleman of England? And what more gross, and ignominious, then to bow the knee to Bacchus, with a Paganish devotion, and to be always offering large sacrifice to the God Bel, nay to the God 
a Whose God is their Belly In Serm.  Belly (I had almost 
Phil. 3. 19  said) to the Goddess Cloacina? O Augustine, thou saidst true; Est blandus Doemon Ebrietas, dulce venenum, sua●e peccatum, quam qui in se habet, se non habet; quam qui facit, non facit peccatum, sed ipse totus est peccatum: This same Drunkenness is a flattering Devil, a sweet Poison, a delightful Sin, which whoso hath in himself, hath not himself, and he that uses it, is not sinful in the Concrete, but sinfulness itself in the Abstract.  
Were the Prophet Amos 
Amos 4. 1.  alive, though he were a Magistrate of Samaria that were thus licentious, he would call him Kow of Bashan, as one that at once, had put of both his Nature and his Sex. I know that Lyra expounds those Kine of Bashan of the Popish Ladies of Israel, that ran gadding to their Calves at Dan, and Bethel, and there kissed them, and licked them, and at their parting filled the air with Lowing, like the Kine that went with the Cart to Bethshemesh; 
1. Sam. 6. 12.  but I rather follow S. Jerome, and others, who mean it of the Gallants of Israel.  
Now as the pleasure of the sensual man is base, and course-grained; so is it ever mingled with some unpleasant sense of evil, according to that of Solomon, Even in the midst of laughter 
Pro. 14. 13.  the heart is sorrowful. Thus Haman (the Agagite) having 
Ester 5. 13.  the glory of riches, children, promotion, favour of the Prince; esteemeth them nothing, because Mordecai the jew would not rise up in the gate, and do him obeisance.   

CHAP. XXVI. That the Comfort of Conscience is Immutable, and Durable.  
Such is the Instability of human affairs, and the calamity whereto all men are subject, that as the Prophet jeremy complaineth, 
Lam. 3. 5.  they that did feed delicately, are desolate in the streets, and they that were brought up in Scarlet, embrace the dunghill. Samson that invincible Nazarite, and Type of Christ, that slew a thousand Philistines with a jaw-bone, bore away the Gates of Azzah on his back, and 
judges 16. 21. Pet. Mart.  broke cords as thirds, when they feel the fire, had his eyes digged out of his head with a Bodkin, so that tears o● blood ran trickling down his cheeks. Zedekiah, King of judah, in the 
2. King. 25.  very prime and strength of his days, had his Sons slain before his face; after which woeful spectacle, his own eyes were put out, and he bound in chains, and carried captive to Babel. Proud Nabuchadnezzar, 
Dan. 4. 27, 28, 30.  that walking in his Royal Palace, spoke thus in a bravery, Is not this Great Babel, that I have built for the house of the Kingdom, by the might of my power, and for the honour of my Majesty? Even while the word was in his mouth, was told by a voice that came down from Heaven, O King, Nabuchadnezzar, to thee be it spoken, thy Kingdom is departed from thee. The very same hour was this thing fulfilled upon him, and he was driven from men, and did eat grass as the Oxen, and his body was wet with the dew of heaven, till his hairs were grown as eagle's feathers, and his nails like Birds claws.  
Renowned Xerxes, that 
justin. l. 2.  overspread the Seas with Ships, and passed over into Greece with such an huge Army as emptied the Rivers, and made the Earth to tremble before him, was enforced to come stealing back in a poor Fisher's boat, without so much as a Page to attend him. Valerian, an aged, wise, and valiant Emperor of Rome, was made the Footstool of Sapor, 
Carion. l. 3.  King of Persia, and after all kind of disgrace, and vassalage, was flayed quick from the head unto the feet.  
What should I speak of Bajazet the Turk, (the 
Munster in his Cosmog.  Scourge of Greece, and Terror of Christendom,) was he not led about by Tamerlane, the Tartar, in an Iron-Cage, as a Monster to be gazed on, and died he not of the sullen, like a Vermin in a Trap? Was not the victorious Emperor, Henry the Fourth, who had fought 
Osiand.  52. pitched fields, (at least) compelled to make suit in his old age, for a poor Prebend, in the Church of Spyra? And was not Bellisarius, 
Carion.  (sometime the only man for prowess and honour) driven to that hard exigent, that having his eyes put out, & being led in a string to beg by the highway side, he cried out to the Passengers, Date obolum Bellisario, For God's sake bestow one Halfpenny on Bellisarius?  
Thus the beauty of all Earthly excellency, is but as a fading flower, and as 
Isaiah 28. 4.  the hasty fruit before the Summer; but the Comforts of Grace know no end, no stint. Temptations may obscure their verdour, but cannot hurt the inward substance; some Leaves may fall, and some fruit may fade, but the seed, and root shall still remain entire. 
De Civit. Dei l. 1. 10.  Nec prodi possunt, nec perdi, saith, S. Austin, They can neither be betrayed, nor lost: but when friends, and health, and life forsake us, they will stick unto the Soul, and accompany her to Heaven.   

CHAP. XXVII. That Peace of Conscience is the best Music.  
SO great is the force, and operation of Music, (which handleth measures as they are in sounds) that it doth not only move the sense, by the sweetness of the tune, and delight the reason by a skilful composition of numbers, and proportions; but also allay the turbulency of passion, dispose to virtue, and make the Rocks, and Solit●des to answer it. The Author of this Science, is GOD himself, who stirred up jubal to 
Gen. 4. 21.  invent it, and afterward other Proficients to perfect it, and that for the solace of man, who being of all visible creatures the only sinful, was therefore deservedly the only miserable.  
By the sweet warble of 
God used his Music as a means. 1. Sam. 16. 23. 2. Kin. 3. 15  his Harp (whereto, no doubt, he sang sacred Ditties) did David put to flight the Evil Spirit of Saul. Elizeus, when he was to Prophesy before the Kings of judah, and Samaria, calls for a Musician. The Lydian and 
Bodin. De Repl. l. 4. c. 2  jonique Music, have disarmed wild, and savage Nations of their teeth, and claws, & made them quiet and tractable. The Dorian harmony, hath been held so grave, and pleasant, that in the Primitive Church, the Psalms, and Hymns were sung only in that tune. We shall find in job, that the 
job 39 28.  stern sound of the Trumpet (which is a kind of Phrygian Music) doth cause the Horse to cry, Ha, Ha, in contempt of the battle.  
Thus the several sorts of true Music, have worthily their due praise, both from their Author, and Effects. But yet there is one Harmony remaining, (which is very Still, and unperceived of the Ear) wherewith the Soul is rapt, and captivated, and which for sweetness surmounts them all. It is Peace of Conscience, that is, Peace with GOD, Peace with Ones self, Peace with Angels, Peace with all Creatures. It was this Music, (though somewhat imperfect) that brought to Land the Prophet jonah, 
jonah 2. 4. 6. 7. 10.  that Christian Arion (as Danaeus calls him) and that not on the back of a Dolphin, but in the belly of a Whale.   

CHAP. XXVIII. That Peace of Conscience is the best Physic.  
Disease's (saith Origen) 
Super Leuit. Hom. 8.  are either cured by the juice of Herbs, or Liquors of Trees, or Veins of Metals, or by the Bodies of Living Creatures: all which do either evacuate superfluities, or restore the secret decay of Nature. But yet no drug, nor precious Confection, may once compare with Peace of Conscience, it being one of salomon's Aphorisms, that A sound Heart is the life of the 
Pro. 14. 30.  flesh. Doth not Experience declare, that this Inward joy enlargeth the heart, diffuseth the spirits, cheereth the countenance, openeth the pores, cleanseth the blood, fatteth the bones, strengtheneth the sinews, maintaineth the native heat, and moisture, and spins out the third of Man's life at length?  
How many, (alas) to the end they may purchase health, and hearts-ease, consult with the Physician, shake off the yoke of callings, and Communion, are haunted with Rymesters, jesters, Pantomimes, lay the reins on the neck, and give their souls the utmost of their desire, and yet are pale, and lean, and ill-liking, never laughing, but faintly; never speaking, but angrily; fretting themselves away, and hastening to the grave, because they want the Cordial of a Good Conscience?   

CHAP. XXIX. That Peace of Conscience is an Inestimable JEWEL.  
THE most precious Gems of mighty monarchs, which with their lustre dazzle the eyes of their admirers, are no whit so glorious as Peace of Conscience, the End, and Crown of all GOD'S Graces. 
Rollock in Thess.  For, if we look into their matter, it is but an earthy and watery vapour: and after a certain date of years, they grow sick, and weak in operation, like a dead 
Zanch. De Terr. Meteor.  Peppercorn, which hath lost the heat, and biteth not the Tongue.  
But this jewel we speak of, is of a most noble, and Divine nature, not subject to decay, but capable of Eternity. This is the true Diamond, that flings beams of comfort upon the Soul, enlivening and quickening it, to the cheerful performance of all Religious Duties. This is the true Ruby, that carries in her face the Colour of Virtue; a special 
Ruhor Virtutis Color. 2. joh. 1.  Ornament for an Elect LADY. This is the true Smaragd, so fair, and beauteous to look upon, yet withal so Chaste, that it endures not the heat of Lust, but will Crack at such indignity. This is the true Ia●per, of colour green, and sprinkled with many drops of blood, even of the blood of the unspotted Lamb. This is the true Sardius, which draweth Wood unto it, (as the Adamant doth Iron) being able to work upon the dullest nature. This is the true Chrysolite, of Golden hue, but cold in nature, allaying the heat of the Souls tormenting Fever.  
Oh that our haughty Daughters of Zion, would adorn themselves with this inestimable JEWEL, and not suffer the Soul to lie neglected, and forlorn, while the Body is curiously pranked, and tricked up! Dominam ancillari, & 
Medit. c. 3.  ancillam dominari, magna abusio est, saith Saint Bernard; It's a foul in 〈◊〉, that the 〈◊〉 to ●he 〈◊〉 of Saint Cyprian who is very earnest 
De Discip. & Hab. Virg.  and copious in the reproof of it.   

CHAP. XXX. That a Good Conscience comforteth in Infamy.  
THE speech of job, is very 
job. 31. 35 36.  memorable: Though mine Adversary should write a Book against me, would I not take it upon my Shoulder, and bind it as a CROWN unto me? His meaning is, that in the uprightness of his Conscience, he would make himself Garlands of the reports of Sycophants. Fideliter in conspectu Dei dico 
Cont. Lit. Petil. li. 3. c. 2 & 6.  (saith Saint Augustine) nihil eorum quibus Petilianus tempus vitae me●, posteaquam in Christo baptizatus sum, criminatus est, mihi conscius sum; id●oque non solum contristari non debere, verum etiam gaudere, & exultare: I speak it solemnly in the sight of God, that I am not guilty of any of those actions, wherewith Petilian chargeth me, since the time I was baptised in the name of Christ, and therefore have I no cause to be sad, but rather to rejoice, and exult.  
What though Tertullus (very eloquently) do call Saint Paul a Pestilent Fellow, 
Act. 24. 5. 6.  and charge him with Sedition, Heresy, Sacrilege, so long as he is able to answer him point, by point, and to clear himself of 
Caluin. in Epist.  the calumnies? O bona Conscientia, quantum poles, ac vales! O innocent Conscience, of how great force, and efficacy art thou! For if the Lord speak peace unto my Soul, the Tongue that's as hot as coals of juniper, cannot 
Psal. 120 4.  hurt me; but if I be guilty, and conviected in myself, what avails an universal acclamation of my goodness, but to my further plague, for my palliated hypocrisy?   

CHAP. XXXI. That a Good Conscience comforteth in Poverty.  
THE Moralist did well 
Eth. 3. 6.  to place poverty in the rank of things Terrible; for, besides the nips, and pinches it gives, which shrink up the heart, like a piece of Northern Cloth; not Virtue herself, but shall pass unsaluted, if She go in ill clothes. Howbeit the Christian having the Legacy of Peace bequeathed him by 
joh. 14. 27.  his Saviour (in whose person 
2. Cor. 8. 9  also Poverty is sanctified) contenteth himself with the sa●ing of Saint je 
Ad Heliod.  room; Affatim Dives est, qui cum Christo Pauper est: He is abundantly Rich, that is Poor with Christ. Thus jacob can sleep on a Pillow 
Gen. 28. 11 Dan. 1. 15.  of Stone: Daniel is content with Pulse, and Water; and the Disciples are glad of 
Mat. 12. 1.  Ears of Corn on the Best Day of the Seven.   

CHAP. XXXII. That a Good Conscience comforteth in Imprisonment.  
WHen Len●ulus (the 
Sallust. Con. Cat.  conspirator) was carried to Prison, and put in the Dungeon called Tullianum (a room overhead v●●lted with a stone-arch, and exceeding dark, and unsavoury) oh, with what horror was he surprised, having no friend to fly to but his Conscience, which (like his Executioner) was ready to strangle him! But when Paul, and Silas are sore beaten with Rods, are cast into the Inner Prison, & set fast in the Stocks, they cheerfully sing at Midnight; Tantum interest, non 
Aug. De civit, Dei. lib. 1. cap. 8.  Qualia, sed Qualis quisque patiatur: Such difference is there, not between the Sufferings, but the Sufferers.  
These holy men had Peace of Conscience, which (as Saint Austin describes it) is, The Garden of Eden: A Golden Bed of Rest: and the mercyseat of the Cheru bins. For they were thus shamefully entreated for Christ's sake, whose sacred 
Mat. 27. 2.  hands had been bound with cords for the purchase of their liberty. O 
Bern. De Passion. Dom. c. 4.  Rex Regum, & Domine Dominantium, quid tibi, & Vinculis! O King of Kings, and Lord of Lords, alas, what have Bonds to do with thee!   

CHAP. XXXIII. That a Good Conscience comforteth in Sickness.  
THE comfort that Ahaziah 
2. King. 1. 2.  hath, when he is cast upon his bed of sickness, is Beelzebub, the God of Ekron. When Asa is 
2. Chron. 16. 12.  troubled with the Gout, his only hope is the Physician. But when Hezeki●h is 
Isai. 38. 3.  ●eere unto death, he hath recourse to Conscience, for secure: I besecch thee, Lord, remember now, how I have walked before thee in truth, and with a perfect heart, and have done that which is Good 
Bonum. Conse●uat●uum. Congregal●uum. Communicatiwm.  in th● sight: He means it of all kinds of Goodness, whether it be Preserving, or Uniting, or Communicating: which yet he speaks not in a vain confidence of merit, but in a cheerful testification of his Faith. Not unlike to this, is the behaviour of GOD'S Children; in their languishments: for thus they resolve from the Apostle PAUL; Whether 
Rom. 14. 8  we live, we live unto the Lord: or, whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lords.   

CHAP. XXXIIII. That a good Conscience comforteth at the time of Death.  
THere are four things that make Death formidable; The Parting with the World▪ the bitter Pangs of it: the Horror of the Grave: & the Consideration of judgement following. Against all these doth Good Conscience arm the Christian, and enable him to encounter them, either jointly, or dividedly. And first, for Parting with the World, he hath his witness within himself, that since the time of his effectual calling, he never set his heart upon it; so the absence cannot be very grievous, where the possession was but faintly taken. As for the Pangs that clap to the heart in Death, I confess (with Saint Augustine) that 
Tam molesta est Mors, ut nulla explicari locutione possit. De Civit. l. 13. c. 11.  they are so sharp, as that no tongue is able to express them: but yet this is his comfort, that hath a Regenerate Conscience, that the Lord in mercy will either mitigate the pain, or proportion the patience, or else cause him to triumph in S. Hieromes words, (which he 
Ad Heliodor.  borrowed from the Prophet Hosea) O mors, quae fratres 
Hos. 13. 14.  dividis, & amore sociatos, crudelis, ac dura dissocias, Devorasti, & Devorata es! O Death, that art wont to part owne-brothers, and (inexorable as thou art) dost separate those friends whom affection hath made one, thou hast devoured, but art now devoured thyself! Now for the Grave, it is true, that (as job describes 
job. 10. 22.  it) it is a L●nd of Darkness, and Confusion, but yet Good Conscience (that sucks comfort out of Gall, and Wormwood) i● not in this case destitute For, can Darkness strike terror, when the body is asleep? Can stinch annoy, 
1. Thes. 4. 13.  when the senses are bound up? Can the Worm affright, which is my Mother, and 
job. 17. 14.  my Sister? Can Scalps, and Shin bones terrify, and amaze me, sith He that shall, one day, sever the Sheep 
Mat. 25. 32  from the Goats, doth now presently distinguish betwixt Bone and Bone in the Charnel-house?  
And hath not my Saviour 
john. 19 40. 41.  taken possession of the Grave, with his own blessed body, which was embalm with sweet odours; and made it of a rotten Cabin, a delightful Bed of 
Isai. 57 2.  Down? And for the Day of judgement, shall I not lift up my head to think of it, since it is the day of my Redemption? 
Luk. 21. 28 1. Cor. 15. 14. etc.  Take away the comfort of the Resurrection, and take away the Staff of Christianity; for then, my Faith is vain, and my zealous endeavour of holiness is vain, and the tears vain that I have shed for my sins, and the prayers vain that I have made for their forgiveness, and those unspeakable joys are vain, which so oft I have wished, which so long I have longed for, and the Sacraments (the seals of my salvation) are vain, and the Book of Books (the Holy Bible) is vain, and woe is me that ever I was borne, for the Pagan is happier than I, and the Epicure is happier than I, and the four-footed Beast that eateth hay, is happier than I   

CHAP. XXXV. That a good Conscience comforteth at the Day of judgement.  
NOw, if the contemplation of the day of judgement approaching, do bring with it such a weight of consolation: oh, what unspeakable gladness of heart will the true Professor be possessed of, when he shall actually appear before his Redeemer! O the sweet music of Come ye 
Mat. 23. 34.  Blessed! and, O the thunderclap of Go ye Cursed. 
41. Ad Heliod. Veniet, veniet illa dies, etc.   
To this very purpose S. Jerome speaketh notably: The day will come, yes, it will surely come, when this corruptible, and mortal, shall put on incorruption, and immortality: and then, blessed be that servant, whom the Lord finds waking. The Earth with her inhabitants, shall tremble at the sound of the Trumpet, but thou, good Christian, shalt rejoice. The World shall mourn, and roar, and knock the breast: the hearts of mighty Kings shall be seen to beat, and throb through their sides; the wanton Mistress shall be brought forth with her brats, and the jovial Younker, with his Plume, and Buskinlike eloquence. Then foolish Plato, and his Scholars, must answer for their Community, and profound Aristotle, shall not have one poor Argument to help himself withal. But thou, (now forlorn, and despised) Christian, shalt then exult, and triumphantly say, Lo, this my judge, is the Child that cried when he was swaddled in the Manger: this is He, that (in contempt) was called the Carpenter's Son; this is He, that in his infancy did fly from man, being God, into Egypt. This is He, that was clad in Purple, was wounded with the Crown of Thorns, was held a conjuror, a Samaritan, and One possessed of a Devil. O jew, behold the hands which thou nailedst! O Roman, look upon the side which thou diggedst! come near, and see whether it be the self same body, or no, because ye gave out, that his Disciples had closely stolen him away by night. Hitherto S. Jerome.   

CHAP. XXXVI. A complaint that Good Conscience is so little set by.  
Notwithstanding all that hath been spoken concerning the incomparable Treasure of a Good Conscience, what man (alas) makes any account of it? The Ambitious is hot in the pursuit of Honour, but makes not Conscience privy to his intent; so neglecting the one, he falls short of the other; for, Gloria virtutem, quasi umbra sequitur (saith S. Jerome) & 
Ad Eustoch. Virg.  appetitores sui deserens, appetit contemptores: It is the nature of Glory to follow virtue as her shadow, and to forsake her followers, while she follows her contemners. But would he consult with the Book of God, and take in his 
1 Sam. 2. 30.  way, Honorantes me Honorab●; he should find, that Conscience were the compendiary way to true glory; which the very Heathen shadowed (as is noted by S. Austin) when they built 
Aug. De Ciu. l. 5. c. 12  the Temples of Virtue, and Honour, so close together, that none could pass unto the last, but through the former.  
The Great Ill man (having discharged Conscience for coming upon his ground) sacrilegiously takes away the Tithes, and 
Leu. 27. 30  Offerings, which Scripture avoucheth to be a part of the Lords Crown, and ancient demesnes: and being fleshed with the revenues of the Church, runs with open mouth upon the Commons, and devours whole Towns, and Countries be fore him; in hope, at length, to be Lord of as much ground, as a Kite can well fly over in a day. O Raven! For he builds his nest alone, and dips his bill in poor men's blood, up to the eyes. He hath got the advantage of the Hill, that his deadly Pile might strike down all before it; which being cast counter-mont, or in a plain level, could not be so dangerous. Which S. Chrysostome considering, 
This saying of Chrysost. is often cited by Latimer.  concludeth thus severely against the whole Rank of them; Miror si aliquis Rectorum potest salvari; I wonder if any of these Great men can be saved; where (yet) he doth not import an Impossibility, but a Difficulty.  
The Usurer, and his Broker unmercifully fasten their griping talons upon the bosom of the decayed Borrower: tell them of Good Conscience, they term you Pragmatical, and with full mouth talk of their Thousands, as if they were able to spit shillings in the face of any one that durst oppose them.  
The subtle Lawyer that pleads in ill causes, sells silence, takes fees with both hands, and like an ill Surgeon, keeps the wound of his Client green, esteems of Conscience, as the Richman in S. james of his poore-apparreled 
jam. 2. 3. Sat thou here under my Footstool.  Guest, that is, he makes her his Footstools Footstool.  
The deceitful Tradesman, that keeps a weight, and a weight, because he hath an heart, and an heart, holds Conscience an utter enemy to his thrift; and because he meaneth to be unreasonably rich, he can well be content to be unmeasurably sinful.  
The bold faced Stage-player, that trades in poisoning all sorts, and ages, with verses reezd in the smoke of lust, and blasphemous Scripture-iests, broke in the very face of GOD, is worthily cast out (as the Bane of Conscience) to the utmost welt of the skirt of the Suburbs.   

CHAP. XXXVII. That God's dearest Children are often troubled in Conscience.  
IT is the manner of the unreclaimed person, to bless himself in the conceit of his light-heartednesse: and to wonder that the stayed, and mortified Christian can be so sad, and so unsociable. But (alas) he must understand, that Sapiens miser, plus miser, quàm Rusticus miser; The wise man in his affliction, is more passionate than the unlearned; for he knows how to exaggerate the causes of his grief, whereof the other cannot skill. And though no outward cross lie on him, yet is he so sensible, and apprehensive of his sin, that the continuation of his Pilgrimage, is but a vicissitude of joy & Sorrow. He is ever sighing out this Prayer with S. Bernard; Eripe 
De Interior. Domo. 31.  me, Domine, ab Homine malo, idest, à Meipso: Deliver me, O Lord, from the ungodly Man, that is, from mine own self. And casting back his eyes on the several passages of his life, he finds it to be Peccat●m, or Sterilitas; either Sin, or Barrenness; so his conclusion is this, after all debatements, Nullum invenio peccatum, à 
Bern. de In●. Do. 33.  quo non sim aliquo modo inquinatus: I find no sin, wherewith, in some sort, I have not been defiled.  
This, this was it, that made DAVID water his 
Psa. 6. 6.  couch with his tears; made him fast, and go barefoot, 
2. Sam. 15. 30.  and put sackcloth on his loins, as if he had been at the brim of Despair, 
Psal. 77. 7.  as in truth, he was. And so was job, when the 
job 6. 4.  Lord set him up as a Butt to shoot at, and sent poisoned Arrows singing into his bosom. So that it is not a matter of dislike to see a brother Afflicted in mind, but rather of rejoicing; forasmuch as Trouble of Conscience is a necessary part of Repentance, without which there is no hope of Salvation.   

CHAP. XXXVIII. Of sundry Comforts against excessive grief for Sin; and first, of the Consideration of the Ins●n●tenesse of God's Mercy.  
IT is a worthy observation 
Super Cantica. Serm. 38.  of S. Bernard, that The Ignorance of God, bringeth forth Despair. For when the Christian is in his Agony, his own carnal reason will assault him on this manner: Quid facis? Et vitam istam vis perdere, & futuram? What now? Wilt thou lose this life▪ & the other too? Nequaquam pro tot, & tantis peccatis, nec site excories, sufficies satisfacere; Thou shalt never be able to satisfy for thy sins (so many are they, and so enormous) no not if thou shou●● flay thyself. Which sharp temptation must be thus resisted: Grave est vulnus 
Aug. in Psal. 51.  quod habeo, sed ad Omnipotentem confugio: de meo tam Lethali vulnere desperarem, nisi tantum Medicum reperirem: My wound (I confess) is deep and dangerous, but I fly for cure to one that is Omnipotent: I should utterly Despair, but that I have found so incomparable a Physician. For though my sins 
Psal. 40. 12.  have taken such hold on me, that I am not able to look up, and that they be more in number then the hairs of my head, so that my heart faileth me to recount them: yet are they not Infinite, as is God's Mercy. And therefore if Satan shall whisper in mine ear, that my sins are greater than can be forgiven, I will answer him out of S. Bernard, Mentiris, Latro, quia maior est Pietas Dei, quàm quaevis iniquitas: Thou liest, thou thief, for the goodness of God is greater than my wickedness either is, or can be. The Lord describing himself, for the comfort of his chosen, repeateth his Mercy, 
Exod. 34. 6.  eight, or nine times together: is He so Rich in 
Ephes. 2. 4.  Grace, and shall I be so poor in Faith? Is it not his Mercy that is Communis Peccantium Portus? The Common Harbour of all (Penitent) Sinners? For it is not the Wisdom of God, nor his Power, nor justice, that keeps the broken heart from dying away, but his Mercy: which all men find (by experience) to be the sweetest propriety of his Nature.  
Saint Bernard in a certain 
De evang. Sept. Panum.  Sermon, makes mention of a Sevenfold Mercy, which (he saith) each Child of God may find in himself.  
The First, is a Preventing 
1.  Mercy, by which the Lord preserves his Elect from falling into gross evils; Fateor, & fatebor, (saith he) nisi quia Dominus adiwit me paulò minùs cecidisset in omne peccatum anima mea: I do, and will ingenuously confess, that unless the Lord had preserved me by grace, my Soul had gone near to have lashed into all sin.  
The Second, is a Forbearing 
2.  Mercy, whereby the Lord waiteth for the Conversion of a Sinner. In regard whereof the same Author writeth thus: Ego peccabam, & tu dissimulabas; non contin●bam a sceleribus, & tu à verberibus abstinehas: I sinned, O Lord, and thou seemedst not to regard it: I contained not myself from wickedness, but thou abstainedst from scourging me for the same.  
The Third, is an Altering, 
3.  or Changing Mercy, which makes a man settled in the resolution of holiness, where before he was profane, and lose in his behaviour.  
The Fourth, is an Embracing 
4.  Mercy, whereby GOD assureth the Convert of his Favour.  
The Fifth, is a Confirming 
5.  Mercy, which strengtheneth, and upholdeth the Righteous in his goodness.  
The Sixth, is a Mercy, 
6.  that sets him in the hope, and expectation of Glory. 
7.   
The Seventh, is a Crowning Mercy, where is Livery, and seisin, and full possession of the Kingdom of Heaven.  
Thus the Lord hath Seven Mercies, nay, seventy times Seven Mercies, even an innumerable multitude of compassions, for the poor distressed sinner, that groaneth under the burden of his transgressions. Therefore if I Pray, this shall be 
Luk. 18. 13.  my Petition, O GOD, be merciful unto me a Sinner; and if I give thanks, this shall be 
Psal. 136.  the foot of my Song, For his mercy endureth for ever; for his mercy endureth for ever.   

CHAP. XXXIX. Of the Second Comfort in trouble of Conscience, which is the Meditation of the blood of Christ.  
NExt, when my Soul is heavy unto Death, I must have recourse to the Blood of Christ, whose property 
1. joh. 1. 7.  is to cleanse from Sin, and to make an atonement between GOD and man.. 
Col. 1. 20.  And for my further increase of comfort, I must call to mind the several Effusions thereof, as they are recorded in Scripture.  
The first blood he shed, 
Luk. 2. 21.  was at his Circumcision, when he was but Eight days old, which Saint Bernard 
De Passion. Do m. c. 36.  calls, Maturum Martyrium; A Timely Martyrdom. To which end he further addeth; Vix natus est Coeli Gloria, Coeli Divitiae, Coeli Deliciae, dulcis JESUS, & eccerecenti ortui Crucis dolor copulatur: Scarce was sweet JESUS come into the World, who was the Glory, the Riches, the Delight of Heaven, but he underwent the painfulness of the Cross.  
The Second effusion of 
Bern. De Passion. Dom.  blood, was in his Agony, whereof S. Bernard speaketh thus; Ecce quàm Rubicundus, & quàm totus Rubicundus: Behold, how Red, and how allover Red He is: for Saint 
Luk. 22. 44.  Luke affirmeth that his sweat was like drops of blood trickling down to the ground.  
The Third effusion of 
john 19 1.  blood, was at his whipping; O cum quanta quantitate, putas illum sanctissimum sanguinem, è conscisso corpore, & flagellato, distillasse in terram! Oh, in what abundance, think ye, did that most Sacred blood of his, power down from his torn, and scourged body, even unto the ground!  
The Fourth effusion of 
john 19 2.  blood, was when the Crown of Thorns was despitefully clapped upon his head: Nec hic puto defuisse Rivos Sanguinis, saith Saint Bernard; Nor can I think, that at this time, there wanted Rivers of Blood.  
The Fifth effusion of 
joh. 19 18.  Blood, was upon the Cross, where his hands, and feet, and side were pierced; Quis unquam tam gravia, tam pudenda p●ssus fuit? Who was ever thus cruelly, and thus shamefully handled? Contendunt 
Bern. De Passione.  Passio, & Charitas; illa, ut plus ardeat: ista, ut plus rubeat: His Passion, and Love do stri●e together: that, that it may be hotter: this, that it may be redder. O sua●●ssime universorum Domine, & salvator, Bone JESV, quales tibi condignas gratiarum referre potero actiones! O blessed JESV, the most gracious Lord, and Saviour of all thy Chosen, How can I render thee sufficient thanks! for thy Garment is dipped in Blood, and 
Revel. 19 13. Isai. 53. 5.  the chastisement of my Peace hath been upon thee from the beginning of thy days, unto thy death, yea and after thy Death.   

CHAP. XL. Of the Third Comfort in trouble of Conscience, which is, the Consideration of the indefiniteness of GOD'S Promises.  
WHEN Satan (that Murderer from 
joh. 8. 44.  the beginning) shall lay the Razor close unto my throat, and shall labour to threape me down, that though there were an Ocean of Christ's Blood, yet not ●●ut drop belonged unto 〈◊〉 to then stands it me in han●●hpitch my thoughts up▪ At the Universality of Go●●- Promises, wherefrom Ic●●s, not exempt myself, wi●●, out injury to GOD, 〈◊〉 prejudice to mine 〈◊〉 Soul. For, sith the 〈◊〉 proclaims a General Pa●o●on in the Prophet, Ho, Every one that thirsteth, come ye 
Isai. 55. 1.  to the Waters: and that our Saviour inviteth All that ar● Weary, and Heavie-laden; 
Mat. 11. 28.  to come unto him; why should I be so cursedly ungrateful, as to except myself, above all other, and wilfully refuse the gracious offer of my salvation? Nay, 〈◊〉 should I not rather 〈◊〉 thus with S. PAUL; 
1. Tim. 1. 15  ●●rist jesus came into the World, to ●●nners:  
●●erefore he came to save ME, the 〈◊〉 of Sinners.   

CHAP. XLI. 〈◊〉 the Fourth Comfort in ●●rouble of Conscience, schich is the Consideration 〈◊〉 most grievous Sinners, 〈◊〉 that have been pardoned upon their Repentance.  
SUCH is the subtlety of the Spiritual Adversary, ●●at in the practical discourse before the committing of some crime, he enchanteth the Sinner with the spell of Mercy; but when he hath once entangled him in his Net, he shows him nothing 〈◊〉 the sanctions of the La● 〈◊〉 bring him to utter aba●ment, and confusion. 〈◊〉 which time I must remember those mighty Sinn● 〈◊〉 that have been forgiven upon their serious humiliation. And thus I must reason. Am I worse the DAVID, that went in, t● 
2. Sam. 11.  Bathsheba, and imbrued his hands in the blood of Vriah? 
2. Kings 21 2. Chron. 33.  Am I worse than Manasses; Idolatrous, Murderous, Notorious Manasses? Am I worse than Peter, that 
Mat. 26. 74  cursed, and band, and forswore his Saviour? Am I worse than Mary Magdalen, 
Luke 8. 2.  that was possessed of Seven Devils? Am I worse than the jews, that scourged and 
Acts 2. 36. ●7. 41.  spit upon, and reviled, and crucified the Lord of Life● Since these have obtained pardon upon Repentance, what should bar ME from it, upon the same condition? O, but my Righteousness is like the morning dew; for my Conscience tells me, that I have had many fearful Relapses. To this I answer from Chrysostome; 
In Psal. 51. Contra Novat.  Peccasti? Poenitere: Millies peccasti? Millies Poenitere; Millies Poenitet? Adhuc etiam Poenitere: Hast thou sinned? Repent; Hast thou a thousand times sinned? Why then, a thousand times Repent. Hast thou Repent a thousand times, I say, Despair not, but still betake thyself to Repentance.  
I dare affirm it, (and Scripture will bear me out) 
Some of the Scribes and Pharisees, and others.  that those damned Wretches that committed that unpardonable sin against the Holy Ghost, might have been forgiven, if they could but have Repent. For we must not think, that that Hell-blacke sin is in itself irremissible: but for that it is his nature that falls into it, to abhor all motions unto grace and goodness. Then, blessed GOD, create in me a New heart, and give me the singular gift of Regeneration. I crave not Riches, nor Honour, nor Long life; but Repentance, Repentance, is the thing I sue for. O, Lord, vouchsafe it me, for jesus sake, upon my bare knees I ask it.   

CHAP. XLII. Of the Fifth Comfort in trouble of Conscience, which is the Consideration of God's fatherly Chastisements accompanying it.  
IN my importable pressures, and afflictions, when, that I feared is come upon me: when I am bereft of Wife, Children, Parents, Health, Liberty, Maintenance; this makes my Cup of Gall, and Vinegar to run over, that my Conscience informs me of my life, either openly led in profaneness, or veiled over with an hypocritical precizenesse: and beside, Satan insulteth in my misery, and like Shemei rails, and throws stones at me, as if I were the Monster of the World. But as expert Physicians fetch from the Scorpion an help against her poison: so must I extract from the Matter of my woe, a preservative against it. And thus I must hearten up myself: It is even so, O, LORD, Whom 
Heb. 12. 8.  thou lovest, thou chastnest, and scourgest every Son that thou receivest. If I be without correction (whereof all are partakers) then am I a Bastard, and not a Son. 
Hieron. ad Castrut.  Quid inter Reges, josia sanctius? Aegyptio mucrone intersectus est; Quid PAULO sublimius? Neronianum gladium cruentavit: What King was ever holier than Icsiah? Yet was he slain by the Sword of Egypt; Who more heroical, than Paul? yet died he by the blade of NERO. Magna ira est, quando peccantibus non irascitur Deus: GOD is 
Ibid.  thoroughly angry with Sinners, when he seems not to be angry at all.   

CHAP. XLIII. Of the sixth Comfort in trouble of Conscience, which is Mourning for sin.  
IF, when my Conscience is upon the Rack, and that I call my salvation into doubt, I can lament my sins and rebellions, with brackish tears, or sorrows equivalent: I have just cause of consolation. For first it is certain, that judging myself, I shall never 
1. Cor. 11. 31.  be judged of the Lord. Again, it is an Axiom in Scripture, that, They that sow 
Psa. 126. 5.  in tears, shall reap in joy. Thirdly, I find, that the godliest men were the greatest weepers; as David (for one) 
Oculus ve●uti à Tineis Corrosus est. Vatab. in Ps. 6. 7.  whose eye was wormeaten with blubbering. To the which consenteth S. Augustine, when he saith, Quantò 
De Ciu. Dei l. 20. c. 17.  quisque est sanctior, tant● est eius fletus uberior: The holier a man is, the more plentiful is he in weeping. Fourthly, the tears that flow from a contrite heart, are accepted of God, as secret prayers: therefore saith S. Ambrose, Lachrymae, tacitae quodammodo 
Serm. 46.  sunt preces: Tears (in some sort) are close supplications. Fiftly, the tears of a pensive sinner rejoice the blessed Saints of Heaven: to this end saith Bernard, Lachrymae 
Super Cant. Ser. 68  Peccatorum, Deliciae Angelorum: The tears of Sinners, are the delights of Angels▪ Sixtly the merry sports of Theatres, come very far short of the comfort that goes with tears, for so saith S. Augustine, Dulciores sunt 
In Ps. 128.  lach● ymae o●antiū, quàm gau●ia Theatrorum: Moore sweet are the tears of them that pray, than the pleasures of stage-plays. Seventhly, it is a sign that he is respected of God, whose heart by grace is dissolved into tears. Omnis Peccator (saith S. Bernard) 
De modo Benè viu. Ser. 10.  tunc se cognoscit visitari à Domino, quando compungitur adlachrymas: Then doth the sinner persuade himself that he is visited (in mercy) of the Lord, when his grief for sin shows itself in tears. Eightly, if tears (as the same Author testifieth) be miraculously turned into Wine, which issue forth in the fervour of 
In Epiphan. Dom. Ser. 3.  Charity to our neighbour; then much more those, which the Sacred fire of God's Spirit hath distilled from true remorse for sin: whereof if we drink till we scarce know where we are, it is but Sobria quaedam Ebrietas; A certain sober kind of Dizziness.   

CHAP. XLIIII. Of the Seventh Comfort in trouble of Conscience, which is Prayer.  
AS our blessed Saviour, in the days of his flesh, did offer up prayers, and supplications unto his Father, with strong crying, 
Heb. 5. 7.  and tears, and was also heard in that which he feared: so is every Christian, in the terror and consternation of his mind, to invocate God's Name with all Faith, and zealousness. For, since Prayer is of such a prevailing nature, that it pierceth the heavens, and importunes the Lord for succour, not suffering him to rest, until he have mercy on the Suppliant: how can 
Isa. 62. 7.  he want comfort, that is sedulous in the use of it? The Prophet David was often wounded grievously in Conscience: and in all his Agonies, he▪ still hath recourse to God by Prayer. And this is very observable, that his Petitions in that case, howsoever they begin in grief, yet they end 
Psal. 6. 1.  in joy. O Lord, rebuke me not in thine anger! an heavy entrance: yet thus he exulteth in the close, Away from 
8.  me▪ all ye workers of iniquity; for the Lord hath heard the voice of my weeping. So, when he poureth out this complaint, My God, my God, 
Ps. 22. 1.  why hast thou forsaken me? what can be imagined more sad, and rueful? yet in the conclusion, where he 
23, 44.  calls upon the faithful to congratulate Gods great regard of him, doth not the gladness more than countervail the sorrow? In like manner, when he crieth out as for life, and death, Sau● me, O Lord, for the waters are 
Ps. 69. 1.  entered even to my soul; what beginning can be more passionate? yet if we descend to the latter part, it will not much differ from a Song of Triumph? It were ●o hard matter to quote sundry other places to this purpose: but these may suffice, as a direction to the rest.  
Now the ground of our 
Ps. 50. 15.  hope in the Invocation of God's name, is both a Commandment, and a Promise: Call upon me in the day of trouble, and I will deliver thee. O the unspeakable solace of God's children, that are not only invited, but charged, to call upon their heavenly Father, in all their necessities, with a most gracious assurance to be heard, when they shall ask, nay, before they ask! O the 
Isa. 65. 24. Rom. 8. 15.  glorious privilege of Spiritual Adoption, which is a lawful Act, not imitating, but transcending nature; found out of God, not for the comfort of a Father that wanteth Children, but for the comfort of Children that want a Father. It is this that makes us cry Abba, Father! It is this that makes us say, Shibboleth, 
judg. 12. 6.  not shibboleth: it is this that makes us renew our strength, and lift up our wings, as the Eagles. 
Isa. 40. 31.   
Say, ye that are the Sons of the living God, ye that alone can speak the Language of Canaan, if ever ye made an holy and fervent prayer, and felt not an heavenly rejoicing after it▪ And say, if ye find it not true in experience, that much prayer, much com●ort; little prayer, little comfort; no prayer, no comfort. O, it must needs 
De Inter. Dom. 6. 48.  be so. For, as S. Bernard well saith, Quando oramus, Spiritum sanctum ad nos vocamus: As oft as we pray, we call the Holy Ghost unto us.  
But here it must be remembered, that in the anxiety and perplexedness of our souls, we frame our petitions, (for their matter, and contents) according to the pattern of the Lords Prayer, concluding also (usually) therewith our own supplications. For (as Cyprian 
De Orat. Dom.  noteth) Quantò efficac●ùs impetramus, quod petimus in Christi Nomine, si petan●us ipsius Ora●ion●? How much sooner shall we obtain what we desire in Christ's Name, if withal we request it in his own words? For it is to be believed, that no Saint, nor Angel is able to match that Platform of Prayer; whether we regard the Authority of it, or the Brevity, or the Perfection, or the Method, or the Efficacy, or the Necessity.   

CHAP. XLV. Of the Eighth Comfort in trouble of Conscience, which is the Reading of Scripture.  
EXcept thy Law had been 
Psal. 119. 92.  my delight saith D●uid to the Lord) I should have perished in ●y ●ouble: (where by Law is meant, not the Decalogue 
Caluin. Vatab. Molier. in Psal. 19  only, but the whole Covenant of God.) S. Paul calleth the Scripture (especially the New Testament) the W●rd of Life; because as it is 
Phil. 2. 16.  Verbun Domini, the Word of the Lord; so it containeth nothing (in effect) but Verbum Dominun, The Word, The Lord. Now where Christ is the Subiect-matter, there must needs be cause of jubilation. Certainly, as the Lord is the God of all Comsort: 
2. Cor. 1. 3.  so the Bible is the Book of all comfort; which if we perceive not, the fault is in our palate, according to that of S. Augustine, Mel amarum Febrienti: Not honey 
In Psal. 19  itself, but is bitter to the Aguish.  
I confess, the Books of Heathen Writers, do promise comfort in calamity, but (alas) they perform it not: but are like a Brook 
job 6. 17.  that swells in winter, when there is no need of it, and is dry in Summer, when the Passenger fainteth, and panteth for heat. For being ignorant both of Sin, the wound, and of Christ, the Remedy, the succour they afford, must needs be wearish. No: if we will have good Gold, we must go to Ophir: if good Balm, to G●lead: if good Wine, to Christ, at the wedding of Cana: and, if good tidings, to the Book of God. For, to make a voyage, when the mind is deadded, to Gentile Authors for refection (especially to their merry Poets) is little better than 
1. Kin. 10. 22.  traveling to Tharshish for Apes, and Peacocks. I appeal to all the Servants of God, and chiefly to the old experienced Soldiers of jesus Christ, if ever they were eased of the Sting, and tumour of Conscience, by any writing under heaven, but the Bible; or by some Book, that hath borrowed all the sweetness it hath thencefrom. And more, let them say, if at any time they hasted to this Fountain of living waters (taking with them their Pitcher, that is, true Faith) and came not back with wonderful refreshment.  
There is a rare, and profitable History, recorded by S. Augustine, of Himself, in 
Lib. 8. c. 12.  his Confessions. His words are these: Recalling to mind, and aggravating my misery: there arose a great storm, which brought forth a pealing shower of tears. Whereupon I went aside from my friend Alipius, that I might more freely give myself to weeping. And laying me down under a certain Figtree, mine eyes gushed out with rivers of waters; and thus I bemoaned myself to God; O Lord, how long? how long wilt thou be angry with me? For ever? I beseech thee, remember not my former wickedness. For I perceived, that still I was hopled in it, and therefore I took up this miserable complaint; Quam diu, Quam diu, Cras, & Cras? Quare non modo? Quare non hac hora, finis turpitudinis meae? How long, how long shall I put off my Repentance, with To Morrow, To Morrow? Why turn I not Now, this present hour, from the filthiness of my life? At which words (delivered with bitter mourning) me thought I heard a voice thus singing from the next house: Tolle, Lege: Tolle, Lege: Take up and Read; Take up, and Read. Then changing my countenance, and pondering the matter carefully, and advisedly, I returned to Alipius, where I had left my Book of the Epistles of S. Paul; I snatched it up, and opened it, and read to myself this place, which first presented itself to mine eyes: Not 
Rom. 13. 13. 14.  in Gluttony, and Drunkenness, neither in chambering, and wantonness, nor in strife, and envying. But put ye on the Lord jesus Christ, and take no thought for the flesh, to fulfil the lusts of it. Nec ultra volui Legere, nec opus erat: Nor would I read any further, nor needed I: for so soon as I came to the end of this clause, my mind was secured, & all doubts dislodged.  
If here it be demanded what parts of Scripture are fittest to be read for the stay of Conscience: I answer, that for the Old Testament, the Prophet Isaiah, in the judgement of Saint Ambrose, who counseled 
Aug. Confess. l. 9 c. 5.  S. Augustine, propounding the same question, to be conversant in him, above others: no doubt, because he wrote so clearly of the Messiah to come, as if he had been already incarnate. But Athanasius, and 
Prologue. in lib. Psal. Ad Rust. Mon.  Basil, & Augustine, & Jerome, and Chrysostom, and almost all the New Writers, stand so deeply affected to the Book of Psalms, that they hold it the Storehouse of all good learning, the Divine M●stris both of Faith, and Virtue, and the perfect Anatomy of the Soul. And therefore their advice is▪ that as Alexander the Great, was wont to put the works of Homer, in the most precious Casket of King Darius, which glittered allover with gold, and gems; so, that every Christian (especially those that are burdened in Conscience) would lock up the Book of Psalms in the Cabinet of their hearts, as a most incomparable Treasure.  
Now for the New Testament (which is more glorious than the Old, as S. Paul proveth) I am of zanchie's 
De Natur. Dei. c. 3.  opinion, that those Doctrines are most excellent, which our Saviour Christ delivered with his own mouth; as his Sermon upon 
Mat. 5. Luke 4. john 17.  the Mount, at Nazaret, at Capernaum, and those heavenly Prayers, which he made a little before, and at his Death. Where it must be cautiously remembered, that though in the Sermons of our Saviour, there be found some sentences of terror and dejection: yet (as Luther 
Upon the Galatians.  noteth) they properly belong not to his office of Mediator-ship, and were only bend against the viperous generation of the Pharisees, and others of that strain.   

CHAP. XLVI. Of the Ninth Comfort in trouble of Conscience, which is Singing of Psalms.  
THere are sundry Reasons, 
1.  why the Lord would have the chief points of Religion included in Numbers, by the sweet Singer of Israel. One is, that they might be transmitted pure, and without depravation, to posterity: for they run so evenly, and so harmonically upon feet, that if there want but a word, or syllable, the error is deprehended.  
Secondly, it is done for the 
2.  help of memory; for Concinnity of Numbers is sooner learned, and longer retained, than Prose▪  
Thirdly, (as Athanasius 
3.  observes) it putteth us in mind of the harmony of our actions.  
Fourthly, it serveth for the 
4.  comfort of the Godly, who are often more cheered by Psalmoaie, than by Prayer. In this last respect S. Augustine thus describeth a 
Prologue. in lib. Psal.  Psalm: Psalmus, Tranquillitas animarum est, & Signifer Pacis: A Psalm is the tranquillity of Souls, and the Standerd-bearer of Peace. With the which agreeth that of S. Ambrose; Psalmus 
Praefat. in Psal.  est vox Ecclesiae, & clamour jucunditatis: A Psalm is the voice of the Church, and the Noise of Rejoicing. And truly it is verified in the experience of the Saints, that devout Singing of Psalms, causeth tears (of joy) to stand in the eyes (if yet we may call them tears, and not rather the Dew of Heaven, with Saint 
De Scala Claustrali.  Bernard.) To this purpose, saith S. Austin, Psalmus, etiam 
Prologue. in lib. Psal.  ex cord Lapideo, Lachrymas movet: A Psalm fetches tears from a flinty heart. Nay, he sticketh not to affirm, that the Singing of Psalms and Hymns unto the Lord, with a grace in our hearts, doth invite the Angels of Heaven to bear us company, and doth put to flight the very Devils.  
Then Sing ye merrily unto the Lord, O ye servants of his, that wrestle (many times) with Death, and Despair: for well it becometh you to be thankful, sith you are the Timbrels of the Holy Ghost. For it is not the Beast that can Sing, nor yet the Birds that are of great size: but the Little Lark, the Little Nightingale, the Little Linnet, I mean, the poor despised once: and they, not on the ground, but upon the trees, or in the air. For the bestmen, if they once begin to mind the Earth, forget their Singing.  
Now, if it be objected from S. james, that merry 
jam. 5. 13.  times are fittest for Singing of Psalms: I answer, first, that the sorrows, and maladies of the Saints have ever their inter mixture of joy; & then, that the speech is not so to be restrained to prosperity, but that it extendeth itself also to cases of extremity. To this end Saint Augustine bringeth in 
In Psal. 50.  God, rebuking those that sung not praises to him in their Distress, in these words: Quando parco, cantas; quando Castigo, murmuras: quasi quando parco, sim Deus tuus, & quando non parco▪ non sim Deus tuus. Ego, quos amo, arguo, & castigo. When I spare thee, thou singest; when I afflict thee, thou murmurest; as if when I let thee alone, I were thy God, and were not thy God, when I corrected thee. No, know, that whom I love, I 
Reu. 3. 19  rebuke, and chasten.   

CHAP. XLVII. Of the Tenth Comfort in trouble of Conscience, which is the Testimony of the Minister.  
IN the time of some grievous sickness, or calamity, when the Conscience of the Believer is waked up, and the pains of Hell begin to take hold on him; oh, how hard it is to persuade him of his Adoption! For, the Devil obtruding the multitude of his sins, the heinousness of their rank, the holiness of the Law, the justice of GOD, and the horror of damnation; and he judging of himself by feeling, not by Faith, sometimes breaks forth into fearful words of impatience, and distrust. In which combat, if the godly Minister, to whom are committed 
Mat. 16. 19 joh. 20. 23.  The Keys of Heaven, shall perceive by his thirsting after the blood of Christ, by his zealous prayer for increase of grace, by his humble submission under the hand of GOD, and by other comfortable effects, and overtures, that his name is written in the Book of life; and thereupon shall acquit him (in Christ) from the malediction of the Law; there is certainly offered him great matter of rejoicing.  
For, if when I shall think (because I have a great drought upon me) that I am entered into a Dropsy, and am like ere long to be big of the disease, and to be brought to bed of Death; there shall come unto me an expert, and experienced Physician, who after due pause, and advised consideration, shall confidently assure me, that there is no such matter, because my liver is not obstruct, my Stomach swells not, my Ankle pits not, my Urine is not waterish, nor my Flesh spongy, nor my Complexion sallow, nor any Symptom of such evil can be discerned; shall I not take heart, and gather up my spirits, and blush to think that I was so timorous, and conceited? And even so should it far with me in my inward languishment, when the Spiritual Physician imparts the like effectual encouragements.   

CHAP. XLVIII. Of the Eleventh Comfort in trouble of Conscience, which is, Conference with the Godly.  
IT is no small blessing, when a man that is humbled in Spirit, may repair for ease to Christian friends to whom is given the tongue of the learned, to know how to minister a 
Isa. 50. 4.  word in time to him. For, first, it is a Rule in Divinity, and in Experience, that Two 
Eccl. 4. 9  are better than One: and that A threefold Cord is not 
12.  easily broken. Secondly, it is the Promise of Christ, that where two or three are gathered 
Mat. 18. 20  together in his Name, there will he be present by his Holy Spirit, as he was corporally with his Disciples, when they went 
Luc. 24. 15.  to Emaus. Thirdly, Godly Conference is a special part of the Communion of Saints. Fourthly, the vicissitude of grave Discourses, and advised collation of evangelical contexts, exhilerateth the mind, and lifteth it up above itself. Fiftly, the interview of each others holiness, puts on the dully-disposed party, and exacuates him to goodness. Sixtly, the force of mutual encouragement, strikes fire into the affections, and inflames them with zealousness, and devotion. Lastly, the prayers that are jointly made, with united hearts, and pure hands lift up, ascend as Incense before the Lord, and much avail in the behalf of the discomfited. But if in the fright, and appallment of Conscience, we shall resort to pleasant companions, who with rotten mirth undertake (as they phrase it) to drive away the Qualm from our stomach: the event will prove, that it is but cold water in a burning Ague, which assuageth the heat for the present, but afterwards redoubleth it, and endangereth the body.   

CHAP. XLIX. Of the Twelfth Comfort in trouble of Conscience, which is Painfulness in our Calling.  
AMongst other effectual means against drooping, and vexation of spirit, the Diligence in our particular Calling, is not to be forgotten. For as it removeth the occasion of evil: so beateth it back the temptation to Despair. Therefore those men are marvelously deceived, who living in discon●ent, by continuing in ●ome gross sin, do relinquish all d●aling in the world, and betake themselves to a sedentary life, persuading themselves they shall rest them in retyrednes, as in the centre of their hopes. For, through want of due motion and stirrage, the rust, and canker of self-guiltiness, will eat into their most solid, and best-compacted parts, and, in tract of time, consume them to nothing.  
Let us therefore shun Idleness, as the Moth of the Soul, which frets it in pieces without making any noise: and let us bear in mind the counsel of Saint Jerome: Facito aliquid operis, 
Ad Rustic. Mon.  ut te semper Diabolus inue occupatum: Bee doing something, that the Devil may always find thee busied. And let us go (as Solomon adviseth 
Pro. 6. 6.  us) to be schooled of the Pismires; for they bestir themselves with toil incredible, and (as Jerome reports of them) are wittily 
In vit. Mal. Mon.  laborious: some bearing burdens bigger than themselves: some nipping seeds in their mouths, as with pincers: some carrying moulds to stop the water-wayes: some cutting Corn in the middle, that it grow not: some running to help them that lie struggling under their load: and others officiously conveying out the bodies of the dead, for fear of annoyance.   

CHAP. L. Of the Thirteenth comfort in trouble of Conscience, which is, The Truth of God's Promises.  
ANother Anchorhold, for the Soul to stay her self, in the surges of temptation, is the infallible Truth of God's Promises. For God is not as man, that 
Num. 23. 19  he should lie, neither as the son of man, that he he should repent: hath He said, and shall He not do it? Hath He spoken, and shall He not accomplish it? Is he not true in himself, in his words, and in his works? Is not his Truth sincere without imperfection? first, without dependence? eternal without succession? immutable without variation? Is not his Word the 
joh. 17 17.  Truth by an excellency? and shall it not remain in violate, when the constant 
Mat. 5. 18.  frame of heaven and earth shall be shaken, and dissolved? And hath not the 
jer. 31. 34.  Lord made a Covenant with the Believer, and confirmed it by hand-writing, 
1. Cor. 11. 25.  and seals, that he will forgive his iniquity, & remember his sin no more? Then why do I listen to the deadly Knell of Satan, as if I were a firebrand of Hell, without all hope of life, and salvation: and not rather cry with tears, as the Man did in S. Mark, Lord, 
Mark. 9 24  I believe, help my unbelief?   

CHAP. LI. Of the Fourteenth Comfort, which is the justice of God.  
AS out of the Eater came 
judg. 14. 14  meat, and out of the Strong came sweetness: so may there matter of consolation, be fetched from the propriety of God's justice. For, first, it is never executed against the nocent, without some mixture of mercy; insomuch that the Devils themselves are not altogether punished so severely as they 
See Hier. Zanch. de Nat. Dei. c. 5.  deserve. Secondly, it being against the nature of justice, that a Debt should be twice paid, by the Surety once, and again by the Principal: why should I fear the attachment of my person, sith my Bonds long 
Col. 2. 14.  since were canceled at Golgotha, and nailed to the Cross of my Redeemer?   

CHAP. LII. That all the forenamed Comforts are uneffectual, without the Presence of the Holy Ghost.  
But in vain doth Paul 
1. Cor. 3. 6.  plant, and Apollo's water, unless the Lord do give increase. It is not bread, but the Staff of bread that nourisheth. It is the Holy Ghost that is the Comforter, even the Spirit of Truth, 
joh. 14. 16, 17.  whom the world cannot receive, because it seethe him not, neither knoweth him: but the Children of God know him; for He dwelleth in them with an unspeakable joy, which goes a degree beyond Peace of 
Rom. 14. 17. De Scala Claust.  Conscience. Inexperti talia non intelligunt (saith Bernard) nisi ea expressiùs legant in libro Experientiae, quos ipsa doceat unctio: Unexpert men cannot skill of these things, nor any but those that expressly read them in the Book of Experience, being instructed therein by the Unction of the Spirit. Hanc autem gratiam cui vult, & quando vult, Sponsus tribuit; non quasi iure Haereditario possidetur: Now the Bridegroom (CHRIST JESUS) confers this grace upon whom he will, and when he will: for no man can challenge it as an Heritage.  
The signs (saith Saint Bernard) that declare the 
De Scala Claust.  presence of the Holy Ghost, are chiefly two: Suspiria, & Lachrymae: Sighs, and Tears. O, Domine JESV! si adeò sunt dulces istae lachrymae, quae ex memoria, & desiderio tui excitantur; quàm dulce erit gaudium, quod ex manifesta Tui Visione capietur? Lord JESV! if the tears, that are shed in the remembrance, and desire of Thee, be so sweet, and delightful; how unspeakable will that joy be, that shall be conceived in the manifest Vision of Thee? Si adeò dulce est flere prote; quàm dulce erit gaudere de te? If there be such pleasure in weeping for thee, Oh, what comfort will there be, in rejoicing in thee?   

CHAP. LIII. An Exhortation to the Children of GOD, that they strive against their dumpishness, and that they be Cheerful in the Lord.  
Rejoice in the Lord, O 
Psal. 33. 1.  ye Righteous; for it becometh well the Just to be thankful. Rejoice in the 
Phil. 4. 4.  Lord, always, again, I say, Rejoice. Sing ye merrily unto 
Psal. 81. 1.  GOD your Strength, make a cheerful noise unto the GOD of jacob. O Sing Praises, sing Praises unto your GOD; O sing Praises, sing Praises unto your King. O give thanks 
Psal 47. 6.  unto the LORD, for he is Gracious, and his Mercy endureth for ever. O give thanks unto the GOD of all GOD'S, for his Mercy endureth for ever. O thank 
Psal. 136. 1. 2. 3.  the LORD of all LORDS; for his Mercy endureth for ever. Yea, let the Dumb 
Isai. 35. 6.  man Sing, and the Lame man leap as an Hart.  
Hearten up yourselves 
Psal. 42. 5.  with the Prophet DAVID'S Apostrophe: Why art thou so heavy, O my Soul; and why art thou so disquieted within me? O put thy trust in God. Fear not, thou worm jacob, for thy Redeemer, 
Isai. 41. 14.  the Holy One of Israel will help thee. Why shouldest thou say, The LORD 
Isai. 49. 14.  hath forsaken me, and my LORD hath forgotten me? Can a Woman forget her Child, and not have compassion on the son of her Womb? Though they should forget, yet will not the LORD forget thee. Behold, he hath engraven thee upon the palms of his hands, thy Walls are ever in his sight. For a moment, 
Isai. 54. 8.  in his anger, hath he hid his face from thee, for a little season: but with everlasting Mercy will he have compassion on thee. Who shall lay any thing to thy charge? It is GOD that justifieth 
Rom. 8. 33. 34. etc.  thee. Who shall condemn? It is CHRIST which is dead, yea rather, which is risen again, who is also at the right hand of GOD, and maketh request for thee. Who shall separate thee from the love of CHRIST? Shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? No, thou mayst persuade thyself, that neither death, nor life, nor Angels, nor Principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate thee from the love of GOD, which is in Christ jesus thy Lord.  
Consider that the Godly 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ● th'. 7. 11.  man is a Blessed man, and therefore hath his name of Rejoicing. Consider the saying of Athanasius (which is cited by Saint Bernard) 
De modo Bene Viu. Ser. 11.  Homo tristis semper malitiatur, & contristat Spiritum Sanctum, sibi à Deo donatum: A man that is customably sad, and dampish, is always hammering some mischief, and grieveth the Holy Spirit, which the Lord hath given him. Consider that a sorrowful 
Pro. 17. 22.  mind drieth up the bones, and riveleth the body, which is a part of the Image of God. Consider, that it disableth a man to the performance of the Works of his Calling. Consider, that it is exceeding liable to temptations, and is usually barren in the very disposition to do good. Consider, that listlessness, and unthankfulness, are never severed, but go hand in hand together. Consider, that it is the Sister of Doubtfulness. Consider, 
Bern. De Mod. Bene Viu. Ser. 11  that Melancholy is a Black humour, and the Seat of the Devil, if it be not well looked to. Consider, that immoderate Sorrow 
2. Cor. 7. 10  causeth Death, and is the Forerunner of Despair. Consider, it argues a defect of Wisdom, sith the wrath of GOD belongs 
Ephes. 5. 6.  not to the Elect, but to the Children of Disobedience Consider, that as in the Laughing of the wicked, the 
Pro. 14. 13.  heart is sorrowful, and the end of that Mirth is Heaviness: so in the sorrow of the Godly, the heart should be lightened, because the end of that Heaviness is Mirth. Consider, that it provokes the Lord to anger, when one serves him not with joyfulness, and 
Deu. 28. 47  with a Good heart.   

CHAP. liv. A short Prayer for Comfort in trouble of Conscience.  
MOst mighty, and most glorious GOD, the brightness of whose countenance the very Angels are not able to behold, and before whose wrath none is able to stand: how dare I vile, and miserable Sinner, once offer to speak unto thee by Prayer, who am guilty in myself, of so many treacheries, and rebellions; whereby I have made myself liable to everlasting vengeance? But, Lord, it is thine infinite goodness, and tender compassion in jesus Christ, that thus imboldneth me. For, though I be Hell, yet thou art Heaven. And still thou most kindly offerest thyself unto me in thy Word, and Sacraments, and smitest my stony heart with remorse, that so I may be converted, and live. Yea, Gracious Lord, thou seest at this present, that I lie bleeding inwardly before thee, and that my sins pursue me unto Death. My belly trembleth, my lips shake, and rottenness entereth into my bones, for fear of thy judgements. For, O Lord, I confess from the bottom of my heart, that, in mine own feeling, I am the most notorious Offender, that ever begged mercy at thy hand, or that ever was saved.  
For Christ his sake, have mercy upon me and speak Peace unto my Soul. O thou that killest, and makest alive, bringest down to the Grave, and raisest up again; forgive me my manifold, & crying sins, & restore the joys that I was wont to find in thee. O blessed Father, look upon me in thy Beloved: O jesus Christ, one drop, one drop of thy blood to comfort me: O Holy Ghost, inspire me with the sweet motions of grace, and give me a Certificate of mine Election, and Salvation. Good Father, forsake not the work of thine own hands; but glorify thy name, in vouchsafing pity to me poor wretch, who in all humility do crave it further, in the name, and words of my Saviour, saying, Our Father, etc.   

CHAP. LV. Of Evil Conscience: and first of the Large one.  
Having thus copiously discoursed of the nature of Good Conscience, and of Trouble of Mind, which (being sanctified) is in the way to it: it now remaineth that we treat of Evil Conscience, which hath sundry kinds, or distinctions; the first whereof is called Conscientia Dilatata; A large or Cheverill Conscience; because it sticketh not at any sin, unless it be notorious, and capital. Thus many will swear deep and fearful oaths, which yet will pause in a case of Perjury; will digest Fornication, but shrink at Incest; will make no bones of Usury, Brokage, and such dry murder; yet will sit down, and demur, ere they bathe their hands in blood.  
This Conscience is that, which is termed Sleepy, or Benumbed; for that it lies still, and couches close, till the time of Sickness, Death, or other extremity; and then (like a wild Beast) it starts up with fiery eyes, & is ready to pluck out the throat of the soul. Now the causes of this Security, are Ignorance, Passion, heartsease, Employment; which either lull the Conscience asleep▪ or else cry down her voice with clamours, as the Drums in the sacrifices to Moloch, were wont to drown the shrieks of the Infants.   

CHAP. LVI. Of the Second kind of Evil Conscience, which is Nice, or Spiced.  
Again; there is a Byrdeyed Conscience, which starteth back at the least occasion▪ and maketh more Commandments that Ten. Against this causeless scrupulosity, is bend that sage advice of Solomon, Be not 
Ecclesiast. 7. 18.  thou Just Overmuch: which speech may seem strange at the first sight, because justitia quantò maior, tantò 
Dionys. Carthus.  melior; The greater justice is, the more commendable it is. But we must consider, that albeit justice (in itself) be a virtue, where in there is no Excess, directly; because the Augmentation is the Completion of it: yet in the Exercises, and Acts thereof, superfluity may be found. So that (no doubt) it is displeasing to GOD, that a man should maceratehimself, by watchings, fastings, and immoderate labour, refusing lawful meats, & refections, which serve for the sustentation of life, and furtherance of his calling: howsoever, in a certain strictness, and morosity, he persuade himself that this Austereness pleaseth him. But we need not press this point too far, in this Intemperate Age, which is rather pampered to surfeit, than abridged of Necessaries.   

CHAP. LVII. Of the Third kind of Euil● Conscience, which is the Perverse one.  
ANother kind of Evil Conscience, is the Wayward one; whose property is to strain out a Gnat, and swallow a Camel. This 
Mat. 23. 24.  was the Conscience of the Pharisees, who cried out against 
Mat. 12. 2.  the poor hungry Disciples for plucking a few ears of Corn on the Sabbath; but could balk their own sins, which were so palpable, and shameful, that they deserved to be hooted at. In like sort, they tithed M●nt, anise, and 
Mat▪ 23. 23.  Cummin: but left the weightier matters of the Law, as judgement, Mercy, and Fidelity. Not that it was reprovable to regard the smallest documents of the Law: but for that they committed a threefold error. First, in the neglecting of greater duties: Secondly, in placing their hope in these little ones: and Thirdly, in their superstitious commendation of them. Of the Successors of these Pharisees, complained Dionysius 
In Mat. 23. 23.  Carthusianus in his time. Tales (proh dolour) saith he, iam penè innumerabiles▪ sunt in Ecclesia Christi, pastors, & Praelati: qui Decimas, & caetera quae ad eorum commodum pertinent, cum omni diligentia exigunt, & non dantes increpant durè, non tam divino, quàm privato amore inducti: si verò subditi peccent in Deum, vel se invicem laedant, nil curant, vel parùm: There are at this day (I speak it with grief of heart) an innumerable 
This is meant of the Romish Pharisees.  sort of Pastors, and Prelates in the Church (of Christ) who demand their Tithes, and other profits, with all diligence and strictness, and take them up roundly, that deny them; not led so much hereto by any love to God as out of desire to benefit themselves: but if they perceive that the people sin immediately against GOD, or else oppress and wrong one another, they respect that, little or nothing at all.   

CHAP. LVIII. Of the Fourth kind of Evil Conscience, which is the Cauterised.  
THere is a Conscience worse than all the former, which S. Paul calleth 
1. Tim. 4. 2.  Seared; because it is bereft of life, and sense, and motion; as an arm, or leg, that is cut off from the body, and burnt with an hot iron. This kind of Conscience is found in none, but obstinate Heretics, and heinous Malefactors; such, as in Scripture, are said to be Vines of Sodom and Gomorrah, to be 
Deut 32. 32.  fat, and gross, and laden with fatness, to add drunkenness 
Deut. 32. 15. Deut. 29. 19 1 Kin. 21. Isaiah 5 18 Zeph. 1. 12. jer. 3. 3. zach. 7. 12.  to thirst, to sell themselves to work wickedness, to draw sin with cartropes, to be frozen in their dregs, to have Harlots foreheads, and hearts of Adamant. These are they that are said (by the Schoolmen) to be Habituati in malo; Accustomed to do Evil; and being Blackmoors, will not 
jer. 13. 23.  change their hue, though you wash them with Soap, and Nitre.  
This hard, and irrelenting 
De Considerate. l. 1. Quid est Cor Durum? Quod semetipsum non exhorret, etc.  heart is thus described by Saint Bernard: An hard heart is that which fears not itself, because it feels not itself: It is that which is not rend with compunction, nor softened with piety, nor moved with prayers: which yieldeth not to threats, and grows tough with scourges: unthankful for benefits, unfaithful in counsels, in judgements cruel, in vileness impudent; unfearful of danger, uncourteous to the gentle, unreverent in God's worship: unmindful of things past, negligent of things present, improvident of things to come. And that I may wind up all in one word, Ipsum est, quod nec Deum timet, nec hominem reveretur; It is that which feareth neither GOD, nor man; like the Unrighteous 
Luke: 8. 2.  judge deciphered in the Gospel.   

CHAP. LIX. Of the Steps, and Degrees, that lead to this Searedness of Conscience.  
THere are (saith Gregory) 
In Pasto. Cura.  three principal Stairs, that descend to the chambers of Death: Suggestion, Delectation, and Consent; the first is effected by Satan, the second by the Flesh, and the third by the Soul. Suggestione peccatum agnoscimus, Delectatione vincimur, Consensu ligamur: By Suggestion, we take notice of sin, by Delight we are vanquished, by Consent enthralled. S. Augustine sometimes 
Confes. 8. 5.  makes this Gradation: Will, Perverse Desire, Custom, 
Tom. 10. Hom. 27.  Necessity: and sometimes this; Suggestion, Delectation, Consent, Perpetration. 
De Conscien.  Saint Bernard maketh seven Descents into Hell; Importabile, Grave, Leave, Insensibile, Delectabile, Desiderabile, Defensibile: In effect thus much: First, Sin is Intolerable, then Heavy, then Light, then Past feeling, then Delightful, then desirable, then justifiable. From all these places, and some other of the like nature, we may observe Eight several Degrees, which I reckon thus in their order.  
The First is the Suggestion 
1.  to sin, against which we must arm ourselves with watchfulness, and Government of the Senses. For there were two things that undid DAVID; Otium, & Oculus: Idleness, and his Eye. And here we must remember, that Suggestion, 
Bern. De Conscien.  without Ingestion, (that is, A temptation offered, without yielding to it) is not Vulnus, but Corona; no Wound, but a Garland.  
The Second Degree, is 
2.  Cogitation, which is Ad peccatum dispositiuè, in the way to Sin, if it be not prevented. For (as Saint 
Ad Paul & Eustoch.  Jerome writeth) the Devil, when he means to take up his lodging, is wont to send a Thought before, to try whether he shall be welcome, or no. So that a wicked thought (as the same Father noteth,) is, Primogenita Diaboli; Satan's  Daughter. Now the Thoughts of Man, (as S. Bernard 
De Conscien.  distinguisheth them) are either Burdenous, such as thrust themselves upon the mind avoidable: or Affectuous, belonging to the pleasure of the body: or Obscene, as being in the nature of unclean dregs: or Idle, as the imagination of Birds, flying in the Air: or Curious, tending to the exploration of secrets: or Suspicious, inclining to sinister interpretation: or lastly, Distentorie, when the reason is stretched ●o the contemplation of farre-distant Regions, or to the speculation of causes, or else to worldly negotiations.  
The Third Degree is Delight, 
3.  whereby an evil thought received, and re●ained in the mind, inveigleth the will, and lays a bait for it. And this tickling of the affection, (if it be dwelled upon) is a Mortal Sin, even by the verdict of the Schoolmen themselves: 
Pet. Lomb. l. 2. Dist. 24.  which must stir up every one to be circumspect in this case; to which end tendeth that History, which Saint Jerome records in the life of Paulus, concerning a godly youngman, a Soldier of Decius; who being at the commandment of the Tyrant, laid upon a fine Downbed, and tied down hand and foot with silken Towels, was most dangerously enticed by the kisses, and embracements of a beautiful Harlot; and being not able to break away from her (as joseph did 
Gen. 39 12  from his wanton Mistress) to check himself in the occasion of pleasure, he bitten off his tongue, and spit it in her face.  
The Fourth Degree, is 
4.  Consent, or Resolution to venture upon the Action And here the Devil (that Prince of Darkness) binds a Napkin close to the sinner's eye, lest he behold the danger ensuing; and sets a Skriene betwixt him and hell-fire, that he may not feel the least heat of it. Of this Determination to commit sin, S. Bernard thus 
De Jnter. Dom. c. 19  writeth: Solus Consensus reos nos facit, etiamsi aliquid impediat, ne opera subsequantur: Consent alone makes us guilty before God, though the fact intended be never accomplished.  
The fift Degree is Operation, 
5.  which may be called the Birth of sin. For now 
jam. 1. 15. Ps. 7. 14.  the Brat lies wralling in the lap, which before was silent, 
In Serm. de vilic. Iniq.  and concealed. Habet & opus vocem sitam, saith Bernard: Every evil work hath a kind of voice, whether it be done Contra Naturan, aut Contra Legem, aut Contra Consuetudinem: Against Nature, Law, or (warrantable) Custom.  
The Sixth Degree is Custom 
6.  in evil: which hath brought the profane to such an haunt,  iam, non modò placeat peccatum, sed & assidue placeat: That he doth not now only delight in sin, but doth nothing else but delight in it. Thus Consuetudo vertitur in Naturam: The Habit is grown to a Necessity. Hic Peccator foetet, Hic 
Bernard.  Quatriduanus est: This Sinner stinketh, and rotteth like Lazarus, when he had 
joh. 11. 39  been dead four days.  
The Seventh Degree is 
7.  the Defence of Sin, which is fearful to think upon. At this pass were the jews, who being reproved from the Lord, for their gross Idolatry, returned this answer, We have loved Strangers, and 
jer. 2. 25.  them WILL we follow. Thus the Blasphemer allegeth joseph, to excuse his swearing; the Drunkard, Noah; the Adulterer, Da●id; the Oppressor, Zachee: but these wicked men (as Gregory 
Pastor. Cur. 3. pars.  well adviseth) are to be admonished,  eis perditio privata sufficiat: That they would hold it sufficient to be cast aways themselves, and not by their lewd & licentious speeches, to draw others with them into the same damnation.  
The Eighth, and last Degree, 
8.  is the Boasting of Sin, to the which when a man is come, he is in the gall of 
Act. 8. 23.  bitterness, and in the bond of iniquity. The trial of 
Isa. 3. 9  his countenance witnesseth against him; he declures his sin, as Sodom, he hides it not: woe be unto 
jer. 6. 15.  his soul, for he hath rewarded evil unto himself. Is he a shamed when he 
jer. 8. 12.  hath committed evil? No, he is not ashamed, neither can he have any shame, but turneth unto his race, even 
jer. 8. 6.  as the Horse that rusheth into the battle. Thus the Tyrant Boasteth, that he 
Psa. 52. 1.  can do evil; like Lamech, 
G●●. 4. 23. 〈◊〉 Vocab.  (the first Bigamist) who Vaunted to his wives, that he would slay a man in his wound, and a young man in his heat. And thus the ungracious Old man, whose thoughts are green, though his head be grey, delights to brag of his Sabbathdancing, and other vanities of his youth; forgetting that such abusing of the whole body with foolish gesticulations, and profanation of the Lords Day, may truly be defined to be Circulus, cuius Centrum Diabolus: A Circle, whose Centre is the Devil. I will end this point with that worthy sentence of Saint Bernard: Nihil equè 
De Conscien.  exasperate illius tremendi judicis Maiestatem, quàm peccare, & securè peccare, & de vitijs, quasi de virtutibus gloriari: There is nothing in the world, that provoketh so much to anger the Majesty of the most dreadful judge, as first, to sin, and then, to sin securely, & at last to glory in the perpetration of it, as if we had performed some notable exploit.   

CHAP. LX. Of the fearful Estate of those that have Searedness of Conscience.  
TO the end the Obstinate, & Obdurate, may be brought to the consideration of the dreadful danger, where with he is environed (like the Host of the 
2. Kin. 6. 20  Aramites in the midst of Samaria) I will stand a little, to describe the woefulness, and forlornenesse of his estate.  
First then, the Man that 
Deut. 28. Leu. 26.  hath his Conscience seared, is liable to all the plagues that are under heaven: to hunger, to thirst, to nakedness, to Famine, to War, to Banishment, to Shame, to Beggary, to Contempt, to Imprisonment, to the Pestilence, to the Frenzy, and to the Botch of Egypt, to Abridgement of Life by a sudden, and ignominious Death; at what time his Soul is like to go to Hell, while his Body is devoured of the Fowls of the Air; or at the best, lies rotting like a Carrion in the earth, till the Day of judgement.  
Secondly, the Scripture brands him for a Cursed 
2. King. 9 34.  Man; than which, what can be imagined more terrible? For as the sweetest word in all the World, is, Come ye, 
Mat. 25. 34. 41.  BLESSED: so the very bottom of the Viol of GOD'S wrath, is, Go, ye CURSED.  
Thirdly, he doth enough to bring a plague upon his Posterity, to the third and 
Exod. 20. 5.  fourth Generation: for oft-times the Curse is entailed to the Children of irreligious Parents, the rather, because they usually tread in the by-ways of their Progenitors.  
Fourthly, the Sinner that hath made a league with Hell, and with Death, is transformed into a Beast, and hath lost the name, and nature of a Man; and therefore in the Dialect of Scripture, 
Psal. 10. 9 ● sal. 22. 12. Luk. 13. 32. Mat. 3. 7.  he is a Lion, a Bull, a Fox, a Viper, and (at the best) a Nabuchadnezzar turned 
Dan. 4. 30.  out to grass.  
Fiftly, the Word of GOD, which is as Fire, and as the 
jer. 23. 29.  Hammer that breaketh the stone; which hath been a powerful instrument of salvation to thousand thousand souls that have heard it, (as we read of Three thousand 
Acts 2. 41.  that it wan to the Church at one time) cannot prevail with the flagitious liver; but the more Sermons he resorts to, the worse he is; like a raw, and unbaked Brick, which the more it is washed, the fouler it is.  
Sixtly, the Sacrament is altogether ineffectual to him, though it be the Conduit of Grace, and the Laver of the Soul. Thus judas receiving the Bread of the Lords Supper, at the blessed hand of our Saviour, and yet retaining a Traitorous disposition, received the 
joh. 13. 27.  Sop, but withal gave the Devil the full possession of himself.  
Seventhly, (which is enough to make one quake to think of it) our Saviour 
joh. 17. 9  Christ hath left it in express words, that he will not Pray for him. jeremy Must not: Christ Will not. 
jer. 7. 16.   
Eightly, when in his affliction he prays, & howls upon his Bed, he doth no better than cut off a D●gges 
Isa. 66. 3.  neck, or offer Swines-bloud, or bless an Idol. Insomuch that the action of Prayer, which in the Elect is a singular grace, (as being the principal fruit of Faith, and 
Bez. Conf. c. 4. Art. 16.  the most honourable service that can be tendered to GOD) is, in him, unfruitful, and abominable.  
Lastly, this Hardness of 
Exod. 7. 3.  Heart, and high degree of Spiritual desertion, is Pharaohs punishment, that is, the Plague of Plagues, & the very Master-pocke, that eateth out the eye of the Soul.   

CHAP. LXI. Of the Fift kind of Evil Conscience, which is the Desperate one.  
THe last, and worst kind of Conscience, is the Desperate: the horror whereof but to shadow, (for who is able to express it at life?) were enough to split the heart of a Christian. For, First, it is an Inward pang, a Secret torment, and convulsion; which by so much the more is into lerable, by how much the less it is capable of vent. For the wicked is like the raging of the 
Isai. 57 20.  Sea, whose waters cast up more and dirt; being not only tossed with Storms and Counterblasts from without, but most of all troubled with it own reciprocal motion. Thus the huge, and massive body of the Earth, is shaken with vapours from within, where the most boisterous winds that assault her upper-face, cannot stir her.  
Secondly, he is a Fugitive, and is run away from GOD, who (as Saint Augustine 
In Psal. 139  speaketh) is not only an Inquisitor, but an Inuestigatour: doth not only inquire of him but traces him step by step, and will find him out, though he hide himself in the top of Carmel: 
Amos 9 3.  nay, though he lay close in the bottom of the Sea, yet thence would he command the Serpent, and he should bite him.  
Thirdly, the LORD hath 
Deut. 28. 28, 67.  smitten him with Madness, (as he threatened in the Law) so that he knows not what to do, nor where to rest; nor how to pass the time: but when it is morning, he wisheth it were night; and when it is night, he wisheth it were morning; and cannot sleep sweetly, but starts out of his Bed, and is ready to kill himself, like the Keeper 
Acts 16. 27  of the Priso● at Philippi.  
Fourthly, he is a Malefactor, condemned, and adjudged to Death; expecting hourly his deserved Execution; and therefore liveth in continual fear, and punishment: for, Timor supplicamentum 
Id est, supplicium. De Fug.  habet, saith TERTULLIAN: Fear hath ever punishment annexed to it.  
Fiftly, he is like the man, Possessed of the Devil, who 
Mark. 5. 3.  had his abiding in the Graves: for the most pleasant prospects are to him but golgotha's.  
Lastly, there is a Worm 
The Heathens shadowed this by the Eagle or Vulture, that fed upon the heart of Prometheus, Macrobius. l. 1. in Some Scip.  which lies gnawing, and grabling continually at his heart, which shall never die, never leave tugging, no not when he hath lain thousand thousand years in Hell. For the certainty whereof, it hath pleased the Holy Ghost to repeat it three several times, within the compass of five Verses, in these words; Where the 
Mark. 9 44. 46, 48.  Worm dieth not, and the fire never goeth out   

CHAP. LXII. That it is exceeding dangerous for a man in horror of Conscience, to kill himself.  
AFter the Archenemie of Mankind (the Devil) hath ensnared a man many years together, in sensuality, and worldliness, and trailed him along with the vain conceit of Mercy: at last he presents himself in a ghastly shape, with knives and halters in his hand; continually urging him to become his own Deathsman, that so he may be rid of his present anguish. Against which bloody temptation, the Christian is most carefully to arm himself with the consideration of the danger that will accrue. For if Cleombrotus 
Aug. De Ciu. Dei, l. ●  did ill to kill himself, that he might be possessed of those joys of Heaven, which his Master Plato so excellently had described: and if Cato have got him an everlasting reproach (amongst the truly wise) by dispatching himself in a disdain to yield to Caesar (a man of incomparable valour, and clemency:) and if Lucretia, (chaste, and innocent Lucretia,) have wronged her name, by the wilful abridgement of her life, in a false supposal of dishonour: and, if the best commendation that they got, was, that they did it 
Aug. De Ciu. Dei. l. 1. c. 22.  Magnè, but not Benè: how shall they escape the judgement of GOD, who in the bright sunshine of the Gospel, do most cruelly bereave themselves of the great blessing of this present life, which God hath allotted them for their comfort, and Repentance?  
Hath not the Lord said, Thou shalt not kill, without adding the word Neighbour (as S. Augustine well 
De Ciu. Dei l. 1.  noteth) that thou mightest take heed of admitting the least thought of destroying thyself? Again, 
2. Sam. 17. 23.  are not Achitophel, and judas, that strangled 
Act. 1. 18.  themselves, left to all posterity as most fearful spectacles of GOD'S vengeance? (For, as for the fact of Samson, it is extraordinary; and more (as Saint 
De Ciu. Dei  Austin observeth) Spiritus latenter hoc iusserat: The Spirit of God had secretly commanded it.) Besides; the same Father doth peremptorily affirm, that for a man to slay himself, is Detestabile facinu●, & damnabile; 
De Ciu. Dei l. 1. c. 25.  A crime, that is both Detestable, and Damnable. Further, M●ns Body, is a Part of the Image of God, and all the Three Persons in the Trinity 
Gen. 1. 26.  consulted about the making of it; and all the creatures in Heaven, and in Earth, are not able to make the least hair of ones head. Lastly, after death, Locu● salubris 
De Ciu. Dei l. 1. c. 25.  Poenitentiae non datur; There is no fitting place for Repentance: and therefore, O man, stay thy hand; and commit not that Murder in one instant, which thou canst never wash out with thy tears, in infinite Millions of years.   

CHAP. LXIII. Certain forcible Reasons against Despair.  
TO the end the Devil may not sink down the soul irrecoverably into Hell, the distracted sinner is to know, that none in this life are apparently debarred from hope of forgiveness, but only the Reprobate angels. Diaboli, & 
Enarrat. in Psa. 54.  angeli eius (saith S. Austin) manifestati sunt nobis, quòd ad Ignem aeternum sunt destinati: Ipsorum tantùm desperanda est Correctio: Concerning the Devil and his angels, most certain it is, that they are Praedestinate to everlasting fire: and we are to despair of their correction only. Again, it must be well weighed, that there is no Offender so hellish, and abominable, but that the Church of God receives him into her arms, upon his unfeigned Conversion: according to that sweet saying of S. Augustine: In quibuscunque 
Tom. 10. Hom. 27.  peccatis, non perdit viscera, Pia Mater Ecclesia: Our Holy Mother, the Church, doth not forego the bowels of her love, in any sin, be it never so heinous. Of this very mind is the blessed Martyr Cyprian: Nec quisquam (saith 
Ad Demetr.  he) aut Peccatis retardetur, aut annis, quò ●●inùs veniat ad consequendam salutem: Let no man be kept back from seeking mercy, have he been never so mighty, never so inveterate a Transgressor. In isto adhuc mund● manenti, nulla Poenitentia sera est: so long as a man is in this World, Repentance never cometh too late. ●● sub ipso licet exitu, & vitae temporalis occ●su pro delict is rogues, venia confitenti datur, & ad Immortal●tatem, sub ipsa morte transitur: Though thou have deferred the craving of forgiveness, even till thou be drawing on, and (in a manner) at ●he last gasp: yet, if thou than parforme it sincerely, thy sins a●e pardoned, and thou art p●ssed from death to life. Which words are not written by this godly Father, to bolster up any man in his presumption; but only to comfort the distressed soul, surcharged with his iniquities.  
Moreover, the wounded Sinner is to take notice, that to add Despair unto his other wickedness, is (with the Amorites) to make it Full. For it is the judgement of Saint Augustine, 
Tom. 10. Hom. 27.  that judas sinned more grievously by Despairing, than by Betraying Our Saviour. His words are these: judam Traditoren, non tam scelus, quod conmisit, quàm Indulgeniae Desperatio, fecit penitùs interire: It was not so much the cursed fact of judas the Traitor, that cast away his soul, as the Despairing of the Mercy of God.  
Lastly, the Sin of Despair is so notorious, that some learned men have thought it to be the Unpardonable sin against the Holy Ghost: because it is 
Di●nys-Carth. in evang. Math. c. 27. Pet. Lomb. l. 2. Dist. 43  committed directè contra Divinitatem; Directly against the Godhead: videlicet, contra Infinitatem Bonitatis, & Misericordiae Dei; that is, against the infiniteness of God's Goodness, and Mercy. The Lord, for his Christ's sake, confirm us in the assurance of his favour, by the testimony of his Spirit, and the comfortable fruits of a Sanctified life; that after this wearisome pilgrimage, we may keep holy to him, an everlasting Sabbath in the Heavens. Amen.  
Deo Gloria.  Qui primas non potuit habere Sapientiae; secundas habeat partes Modestiae. Aug. in lib. Retract.