Conscience which is the Testimonie of the Minister CHAP. XLVIII Of the Eleuenth Comfort in Trouble of Conscience which is Conference with the Godly CHAP. XLIX Of the Twelfth Comfort in Trouble of Conscience which is Painfulnesse in our Calling CHAP. L. Of the Thirteenth Comfort in Trouble of Conscience which is the Consideration of the Truth of Gods Promises CHAP. LI. Of the Fourteenth Comfort in Trouble of Conscience which is the Consideration of the Iustice of God CHAP. LII That all the fore-named Comforts are vneffectuall without the Presence of the Holy Ghost CHAP. LIII An Exhortation to the children of God that theâ— striâ—e against their Dumpishâ—â—sse and that they be cheerefull in the Lord. CHAP. LIIII A short Prayer for Comfort in Trouble of Conscience CHAP. LV. Of Euill Conscience and first of the Large one CHAP. LVI Of the Second kind of Euill Conscience which is Nice or Spiced CHAP. LVII Of the Third kind of Euill Conscience which is the Peruerse one CHAP. LVIII Of the Fourth kind of Euill Conscience which is the Cauterized CHAP. LIX Of the Degrees and Steps that leade to this Searednesse of Conscience CHAP. LX. Of the fearefull estate of those that haue Searednesse of Conscience CHAP. LXI Of the Fifth kind of Euill Conscience which is the Desperate one CHAP. LXII That it is exceeding dangerous for a Man in horror of Conscience to kill himselfe CHAP. LXIII Certaine forcible Reasons against Despayre THE CHRISTIANS IEWELL 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 Soule and ioyned to it as an inseparable Companion And to fortifie this conceit hee vsurped the place of Saint Paul to the Romans The same Spirit witnesseth Rom. 8. 16 with our Spirit that wee are the Children of God But as this assertion is strange and repugnant to reason which abhorres dualitie of Soules cohabiting in one body so the Text alleaged is apparantly wrested from the natiue sense as appeares 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 mans heart regenerate by Grace To which Interpretation though some other Exposiâ—ors doe not vnanimously â—end their voyces to make vp the Diapason yet fauor they no whit the violent and vngrounded Glosse of Origen If here weâ— descend to the Schoolemen 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 iust discussion that Habits and Acts are transient and perishing where Conscience cannot be lost though the edge of her operation bee sometimes dulled As for those Minuti Philosophi Plutarch Mor. the Grylls Trough-Philosophers of the World who degrading Conscience from her seat of Honour haue thrust her downe amongst the Humours and there left her in the Lees as if her affects were but the passions of melancholy albeit the Paradoxe bee so base and sensual that it deserues no answere yet for vindication of Truth and out of a certaine homage to Vertue I must giue them this counter-checke that the blacke and stubborne humour of melancholy is charmed and mastered by Physicke Dyet Musicke Exercise Societie where the gash of Conscience can neuer bee healed but by a spirituall and heauenly Balme CHAP. II. What Conscience is from the Notation WHen the Names of things are significant expressiue they are pettie Definitions and giue some light to the point in hand Conscientia saith S. In Form Hon. vit Bernard soundeth as much as Cordis Scientia because it knowes it selfe and many other things Conscientia sayth Aquinas is Scientia Summa Q. 79. Szeged cum alio a knowledge with another which combination hath either reference to the Soule reflecting vpon it selfe or else to God who is priuie to her inmost intents For though Angels and Men doe not know the Heart but by Reuelation or Ouerture yet the most wise Creatour who sitteth in the Centre thereof and continually 1. Sa. 16. 7. maketh an vnbloudie dissection must needs bee acquainted with her most secret designes If wee take it in the first sense it euinceth euidently that in certaine cases of doubt the best appeale is to a mans owne Conscience For What man knowes the 1. Cor. 2. 11. things of a Man sayth S. PAVL saue the Spirit of a Man which is in him Therefore the answere 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 giues out that I am a Manichee and this hee speakes of anothers conscience I plainely affirme I am none of that Sect and this I speak from mine own Conscience Now choose ye which of vs Two yee will beleeue If we take it in the latter sense as it hath relation to God who notes our closest thoughts it will teach vs to stamp vpon those Cockatrice egges of our poysonous imaginations before their hatching It 's an euerlasting reproch to Absalon 2. Sam. 16. 22. that he committed euill in the open sight of the Sunne and shall wee steame forth corrupt and noysome cogitations in the face of that GOD with whose glorious resplendencie if wee compare the Sunne it wil proue no better then a piece of Searing-candle But let vs passe 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 my selfe in the heape of others Definitions I will select one which seemes most kindely to expresse the nature of Conscience It is this Conscience is a Part of the Practicall vnderstanding determining of things done and therevpon excusing or accusing The substance of this Definition is found in those Rom. 2. 15. words of the Apostle Their Conscience bearing witnesse and their thoughts or Reasonings accusing one another or excusing By this clause Melanct. Ilâ—yric Grynaeus Szeged as by a Compasse doe most Expositors shape their course when they treat of Conscience concluding that it is a kinde of Practicall Syllogisme whose Maior is The Law of GOD and the Minor and Conclusion the Application of it approuing what is good and condemning the contrary As thus Euery disobedient child is worthy of Punishment But I saith Cham am a disobedient Child Therefore I am worthy of Punishment If now like good Chymicks we labour to extract the very Spirit of this Definition wee shall finde that it compriseth the Essentialnesse of Conscience with the Soule as beeing a facultie or Part therof Againe it sheds out the Subiects of Conscience that is Men and Angels from all creatures that want the Discursiue power And therefore when wee finde
Characterie neither strikes she out any through deceit like the Luk. 16. 6. vniust Steward that bade put downe fiftie in stead of an hundred nor yet indures shee to ouer-reckon for how can Conscience bee so vnconscionable Nor can her letters be raced out for they are written with a Pen Ier. 17. 1. of Iron and with the claw of a Diamond Which ought greatly to moue vs to an heedfull consideration of our waies For if the Reuerend Martyr Latimer took speciall care to the placing of his words in his Examination This He testifieth of himselfe in his Sermon preached at Stamford when hee heard the Pen walking in the chimnie behinde the cloth how circumspectly ought euery of vs to looke vnto our waies and to guard our senses which are Ianuae Corruptionis the Gates of Corruption In Ps 49. as S. Austine calls them sith Conscience is continually Recording our actions with the time when the place where and the maner how they were performed CHAP. XIII That Conscience is a Iudge AFter that Conscience hath pursued the poor sinner flowne him to the marke attacht him examind him and committed him at last Shee comman deth the Prisoner to bee brought forth to the Barre And sitting on the Bench in Robes of Maiestie betwixt Leo and Libra the Embleme of Courage in executing and Indifferencie in determining shee causeth the Booke of Moses Law to bee spred before him which forthwith begins to plead for the transgression of her precepts requiring for satisfaction the bloud of the Offender for that hee hath wilfully broken them being for number few for vnderstanding plaine for equitie not contradictable Hereat the wretched soule is agast and being Selfe-condemned confesseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 3. 11. Guilty when being pinniond and looking for speedie execution his heart would breake but for the hope of a mercifull 〈◊〉 And thus much 〈◊〉 Offices of Conscience 〈◊〉 CHAP. XII Of the Properties of 〈…〉 〈…〉 ence and first of and â—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 Iâ—r Housholder Oftentimes thâ— heart that is thy Conscience knoweth that thou likewise hast cursed otheâ— It was this Testifying Po◠〈…〉 forced the Patriarks Gen. 42. 21 〈…〉 ke backe to that vn 〈…〉 sin of selling their 〈…〉 er Ioseph into Egypt 〈…〉 â—â—ey had committed 〈…〉 twenty yeeres be 〈…〉 Euiné Alicubi aut Aliquis Confess l. x. c. 6. 7. Scitis ipsi lubricum Adolescentiae iter in quo ego lapsus sum c. Ad Chrom Virginitatem in coelum fero non quia habeam sed quia magis mirer quod non habeo Aduers Iouin it was this that made 〈…〉 Augustine confesse that 〈…〉 ent his youth in vani 〈…〉 Intemperancie and 〈…〉 ee was sinfull in his 〈…〉 yea when hee was 〈…〉 either Any where or 〈…〉 hing It was this that 〈…〉 S. Ierome to the reâ—ew of his greener yeeres wherein he acknowledgeth he had a Slip came short of that Virginitie which he so extolled in others What â—hall I speake of his Epistle 〈…〉 Eustochium wherein he feares not to make know 〈◊〉 that though hee 〈◊〉 in the vast and solitary 〈◊〉 dernesse amongst Scorpio 〈◊〉 being scorched and 〈◊〉 like an Aethiopian 〈◊〉 though hee was rough a 〈◊〉 squalid with sack-cloth 〈◊〉 lay vpon the bare ground 〈◊〉 and liu'd with such 〈◊〉 and homely fare that 〈◊〉 thought it Luxurie to fee 〈◊〉 Putabam me Romanis interesse delitijs Saepe choris intereram Puellarum Ad Eusto De Custod Virgin on boild meate yet for 〈◊〉 that his mind was 〈◊〉 on the daintie sights 〈◊〉 Rome and still hee thought hee was present there among the Damsels I speake not this out of the forgetfulnesse of dutie as if I would discouer the nakednesse of the Fathers But onely to shew how this Testifying power wrought on them to recognize theirformer courses After whose example I beseech thee good Christian seriously to examine thy daies mispent cumque Coram Deo in Bernard Lachrymis te maceraueris precorte vt memor sismei CHAP. XV. Of the second Propertie of Conscience which is Ligation IT is the Binding Power of Aquin. 1. q. 69. Conscience which iudgeth that a thing is to bee done or not done and therevpon either instigateth the partie to vndertake it or withdraweth him from attempting it Hence is it that the Apostle laies downe this generall Rom. 14. â—3 Conscientia reclamante protestante rule Whatsoeuer is not of Faith is Sinne that is whatsoeuer is done against Conscience is offensiue to GOD For that Faith is there taken for a Perswasion of Conscience is the opinion of S. Ambrose Chrysostome Theodoret Theophylact Occumenius Caluin others From this ground as it seemes arose that Axiom amongst Diuines Conscientia quamuis erronea semper ligat Conscience though erroneous alwaies bindeth with which concurreth that other Quicquid fit contra Conscientiam August aedificat ad Gehennam Whatsoeuer is performed against Conscience helps a man on to hell-ward the reason is because in so doing hee hath sinned formally against the Law though not materially Heere then it must bee Necesse est autem hoc sâ—iri Conscientiam oportere regi verbo Dei Melanct Loc. Com. carefully remembred that Conscience bee guided and gouerned by the Word of God which alone is the proper Binder thereof For neither Humane Lawes nor Oathes nor Promises haue any Coactiue power in the soule but as they haue authoritie and vertue therefrom CHAP. XVI Of the third and fourth Properties of Conscience which are Excusation and Accusation THe Conscience iudging of some fact committed doth Excuse and comfort if it be good and warrantable but if it be found swaruing from the Law of GOD there insueth an accusation accompanied with the sting of sorrow and remorse Thus Abimelech Gen. 20. 1 2 3 4 5. King of Gâ—rar being reprooued of GOD in a dreame for taking away the wife of Abraham consulteth presently with his Conscience finding his minde vpright and his hands innocent he appealeth to GOD and is cleered by him On the contrarie when Adam against the expresse charge and commaundement of GOD had eaten of the forbidden fruit his Conscience smiting him hee hid himselfe among the Trees of the garden which made the Lord call to him with an Adam vbi es Adam Gen. 3. 9. De Ciu. Dei l. 13. c. 15. where art thou Non vtique 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 wilfull praevarication This of the Properties of Conscience CHAP. XVII Of the kindes of Conscience which
are Good and Euill and first of the Good NOw for the Kindes that I may declare my minde with popular facilitie Conscience is either Good or Euill Good Conscience is that which being inlightned by the Word of GOD Ephes 1. 17 18. 1. Ioh. 1. 7. Hâ—b 9. 14. â— Pet. 1. 8. and purged by the Bloud of Christ from the Guilt and Punishment of Sinne and from dead workes to serue the liuing GOD is cheared vp with ioy vnspeakeable 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 wee are successiuely to intreat CHAP. XVIII That the knowledge of GODS Word is necessary to the goodnesse of Conscience TO the end the People of Israel might feare the Lord walke in vprightnesse of Conscience before him he is euer calling vpon them to harken vnto his Law which hee commandeth to be written vpon the Posts of their house and Deut. 6. 7. 8. 9. vpon their gates and to be rehearsed or whet continually to their children at home and abroad when they goe to bed and when they ryse in the morning And lest any of them shuld exempt themselues vnder colour of Sexe or Degree or Age hee anticipates with a plain and familiar distribution naming Men Women Deut. 31. 11. 12. Children StraÌ„gers Thus the Prophets also in all matters of Conscience send ouer the People To the Law and To Isai 8. 20. the Testimonie and the Apostle Paul writing to the Colosians Col. 3. 16. giueth charge that the Word of Christ dwell plenteously in them Whereupon Saint Chrysostome very earnestly vrging the practice In Hom. 9. in Epist ad Coloss of this dutie speaketh on this wise Audite obsecro Seculares OMNES comparate vobis Biblia Animae Pharmaca hoc demum malorum omnium Causa est quòd Scripturae ignoraÌ„tur I beseech you harken All yee that bee Lay-men in any wise get you Bibles the only Physicke for the Soule alas this is the Cause of all mischiefe that men are ignorant of the Scripture Now there are two especial Reasons of this Necessity of the Word to the Goodnesse of Conscience One is because it directeth the Vnderstanding and pointeth it to the middle way betweene the Deut. 5. 32. Right hand and the Left preseruing and staying it in all doubts and demurres vpon warrant of the inviolable truth thereof The other is for that it is a Word of Power working Heb. 4. 12. mightily vpon the affection eyther to the battering of the heart in pieces in which regard it is compared Ier. 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 HoÌ„ny Psal 19. 10 Therefore when wee shall reade the thundering Sentences of the Fathers either in their Apologies of the Christian Faith or Exhortations to the obedience therunto wee must not rest in the applause of their Rhetorick 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 sweetnesse of the Bible euery Leafe whereof is be-sprint 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 flye in and out at his mouth if he literally vnderstand it I cannot easily concurre with him in opinion but if hee meane it of his mellifluous tongue I willingly imbrace his iudgement yet with this Corollarie that Ambrose had all his Ambrosia from Scripture And here we may take a iust estimate and scantling of the Holinesse of the Româ—n Bishops who haue shrin'd vp Ladie IGNORANCE for a Saint haue painted her face and caused her to speake fiercâ—ly out of the window to her Opposites forgetting that ere long she shal be thrown downe and trampled vnder foot O the innumerable soules that haue perished in Securitie and Despaire because these Iehoiakims haue Ier. 36. 23. cut their Bibles in pieces with their Pen-kniues and cast them into the fire O Conscience thou maist take it on thy death that thou art murdred by Conscience euen by those that vaunt themselues for thine only Champions and Defenders O wicked Church where Ignorance Errour Ambition and Hâ—pocrisie are the foure Cardinall Vertues whereon the frame of Religion turneth CHAP. XIX That Faith is necessarie to the Goodnesse of Conscience THE conclusion of S Paul is very memorable Rom. 5. 1. Being iustified by Faith wee haue Peace toward God through our LORD IESVS CHRIST For it being generally granted vnlesse by the Sacrilegious Pelagian that the poyson of Originall Sinne transmitted from our first Parents hath spred it selfe ouer all the powers of the soule it must needs follow that Conscience beeing a principall part thereof is corrupted and defiled And because the Guilt of sinne binding ouer vnto punishment is that sharp-pointed sting that woundeth vnto Death can wee euer find redresse and succour but by looking vp to the Brazen Num. 21. 9 Serpent Is there any remission of sinne without bloud Is there any bloud that is Expiatory but Ioh. 3. 14. Heb. 9 22. Christs Will the bloud of Bulls and Goats asswage the pang of a tormented Conscience Will the sending out to the God of Ekron 2 King 1. 2. helpe it Will the precious heapes of the Gold of Hauilah releeue it Will the comfortable Iulep and Trochiske restore it Will the Perfumes of the Garden the straines of Musicke the charme of Oratorie or the These Comedies were of all other most pleasant See Ierome Ad Nepotian sporting Scenes of Atella preuaile with it Nay can Delight her selfe delight it Nay can the Songs of Angels recouer it May not the Conscience in her agonie iustly cry out to these as Iob did to his friends Miserable Iob. 16. 2. Comforters are you all For surely these poore and outward refreshments are no more auaileable for the curing of the Impostume of the soule than a Plantinleafe layd vnto the legge for the remoouall of the Megrimme CHAP. XX. That Repentance is necessary to the goodnesse of Conscience REpentance is so necessary to the constituting of Good Conscience that till sinne bee remooued and newnesse of life begunne the Soule can neyther bee Purified nor Pacified Therfore is King SALOMONS Psal 45. 10. Spouse intreted to forget her Fathers House Grande miraculum saith Saint Ierome Ad Eusto De Cust Virg. Pâ—ter filiam cohortatur ne meminerit Patris sai A strange miracle the Father exhorts the Daughter not to remember her Father And lest that moytie of Repentance might seeme sufficient it presently followeth that the Kings Daughter is all glorious Psal 45. 13. within that is inriched beautified with alspirituall graces
Iudging my selfe I shall neuer 1. Cor. 11. 31. be Iudged of the Lord. Againe it is an Axiome in Scripture that They that sow Psa 126. 5. in teares shall reape in ioy Thirdly I find that the godliest men were the greatest weepers as Dauid for one Oculus veâ—uti à Tineis Corrosus est Vatab. in Ps 6. 7. whose eye was worm-eaten with blubbering To the which consenteth S. Augustine when he saith Quantò De Ciu. Dei l. 20. c. 17. quisque est sanctior tantâ— est eius fletus vberior The holier a man is the more plentifull 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 Teares in some sort are close supplications Fiftly the teares of a pensiue sinner reioyce the blessed Saints of Heauen to this end saith Bernard Lachrymae Super Cant. Ser. 68. Peccatorum Deliciae Angelorum The teares of Sâ—nners are the delights of Angels Sixtly the merry sports of Theâ—ters come very farre short of the comfort that goes with teares for so saith S. Augustine Dulciores sunt In Ps 128. lachâ— ymae oâ—antiuÌ„ quà m gauâ—ia Theatrorum More sweet are the tâ—ars of them that pray than the pleasures of Stage-playes Seuenthly it is a signe that he is respected of God whose heart by grace is dissolued into teares Omnis Peccator saith S. Bernard De modo Benè viu Ser. 10. tunc se cognoscit visitari à Domino quando compungitur adlachrymas Then doth the sinner perswade himselfe that hee is visited in mercie of the Lord when his griefe for sinne shewes it selfe in teares Eightly if teares as the same Author testifieth bee miraculously turned into Wine which issue foorth in the feruour of In Epiphan Dom. Ser. 3. Charitie to our neighbour then much more those which the Sacred fire of Gods Spirit hath distilled from true remorse for sinne whereof if we drinke til we scarce know where we are it is but Sobria quaedam Ebrietas A certaine sober kind of Dizzinesse CHAP. XLIIII Of the Seuenth Comfort in trouble of Conscience which is Prayer AS our blessed Sauiour in the dayes of his flesh did offer vp prayers and supplications vnto his Father with strong crying Heb. 5. 7. and teares and was also heard in that which he feared so is euery Christian in the terrour and consternation of his minde to inuocate Gods Name with all Faith and Zealousnesse For since Prayer is of such a preuailing nature that it pierceth the heauens and importunes the Lord for succour not suffering him to rest vntill hee haue mercie on the Suppliant how can Isa 62. 7. he want comfort that is sedulous in the vse of it The Prophet Dauid was often wounded grieuously in Conscience and in all his Agonies hee still hath recourse to God by Prayer And this is very obseruable that his Petitions in that case howsoeuer they beginne in griefe yet they end Psal 6. 1. in ioy O Lord rebuke mee not in thine anger an heauie entrance yet thus he exulteth in the cloze Away from 8. me all ye workers of iniquity for the Lord hath heard the voyce of my weeping So when he powreth out this complaint My God my God Ps 22. 1. why hast thou forsaken mee what can bee imagined more sad and rufull yet in the conclusion where hee 23 44. calls vpon the faithfull to congratulate Gods great regard of him doth not the gladnesse more then coun teruaile the sorrow In like manner when he crieth out as for life and death Sauâ— me O Lord for the waters are Ps 69. 1. entred euen to my soule what beginning can bee more passionate yet if wee descend to the latter part it will not much differ from a Song of Triumph It were â—o hard matter to quote sundrie 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 Inuocation of Gods name is both a Commandement and a Promise Call vpon mee in the day of trouble and I will deliuer thee O the vnspeakable solace of Gods children that are not onely inuited but charged to call vpon their heauenly Father in all their necessities with a most gracious assurance to bee heard when they shall aske nay before they aske O the Isa 65. 24. Rom. 8. 15. glorious priuiledge of Spirituall Adoâ—tion which is a lawfull 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 vs crie Abba Father It is this that makes vs say Shibboleth Iudg. 12. 6. not Sibboleth it is this that makes vs renew our strength and lift vp our wings as the Eagles Isa 40. 31. Say ye that are the Sons of the liuing God ye that alone can speake the Language of Canaan if euer yee made an holy and feruent prayer and felt not an heauenly reioycing after it And say if ye finde it not true in experience that much prayer much comâ—ort little prayer little comfort no prayer no comfort O it must needs De Inter. Dom. 6. 48. bee so For as S. Bernard well sayth Quando oramus Spiritum sanctum ad nos vocamus As oft as we pray wee call the Holy Ghost vnto vs. But here it must bee remembred that in the anxietie and perplexednesse of our soules wee frame our petitions for their matter and coÌ„tents according to the patterne of the Lords Prayer concluding also vsually therewith our own supplications For as Cyprian De Orat. Dom. noteth Quantò efficacâ—ùs impetramus quod petimus in Christi Nomine si petanâ—us ipsius Oraâ—ionâ— How much sooner shall we obtaine what wee desire in Christs Name if withall we request it in his owne words For it is to bee beleeued that no Saint nor Angel is able to match that Platforme of Prayer whether we regard the Authority of it or the Breuitie or the Perfection or the Method or the Efficacie or the Necessity CHAP. XLV Of the Eighth Comfort in trouble of Conscience which is the Reading of Scripture EXcept thy Law had beene Psal 119. 92. my delighâ— saith Dâ—uid to the Lord I should haue perished in â—y â—ouble where by Law is meant not the Dâ—calogue Caluin Vatab. Molier in Psal 19. onely but the whole Couenant of God S. Paul calleth the Scripture especially the New Testament the Wâ—rd of Life because as it is Phil. 2. 16. VerbuÌ„ Domini the Word of the Lord so it containeth nothing in effect but Verbum DominuÌ„ The Word The Lord. Now where Christ is the Subiect-matter there must needs bee cause of Iubilation Certainely as the Lord is the God of all Comsort 2. Cor. 1. 3. so the Bible
of Heauen to beare vs companie and doth put to flight the very Deuils Then Sing yee merrily vnto the Lord O yee seruants of his that wrastle many times with Death and Despayre for well it becommeth you to bee thankefull 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 meane the poore despised ones and they not on the ground but vpon the trees or in the ayre For the best-men if they once begin to minde the Earth forget their Singing Now if it bee obiected from S. Iames that merrie Iam. 5. 13. times are fittest for Singing of Psalmes I answere first that the sorrowes and maladies of the Saints haue euer their inter mixture of ioy then that the speech is not so to be restrained to prosperitie but that it extendeth it selfe also to cases of extremitie To this end Saint Augustine bringeth in In Psal 50. God rebuking those that sung not praises to him in their Distresse 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 loue I Reu. 3. 19. rebuke and chasten CHAP. XLVII Of the Tenth Comfort in trouble of Conscience which is the Testimonie of the Mâ—nister IN the time of some grâ—euous sicknesse or calamitie when the Conscience of the Beleeuer is waked vp and the paines of Hel begin to take hold on him oh how hard it is to perswade him of his Adoption For the Deuill obtruding the multitude of his sinnes the hainousnesse of their ranke the holinesse of the Law the iustice of GOD and the horror of damnation and he iudging of himselfe by feeling not by Faith sometimes breaks forth into fearefull words of impatience and distrust In which combate if the godly Minister to whom are committed Mat. 16. 19. Ioh. 20. 23. The Keyes of Heauen shall perceiue by his thirsting after the bloud of Christ by his zealous praier for increase of grace by his humble submission vnder the hand of GOD and by other comfortable effects and ouertures that his name is writteÌ„ in the Book of life and therevpon shall acquit him in Christ from the malediction of the Law there is certainely offered him great matter of reioycing For if when I shal thinke because I haue a great drought vpon mee that I am entred into a Dropsie and am like ere long to be bigge of the disease and to bee brought to bed of Death there shall come vnto me an expert and experienced Physician who after due pause and aduised consideration shall confidently assure me that there is no such matter because my liuer is not obstruct my Stomacke swells not my Ankle pitts not my Vrine is not waterish nor my Flesh spungie nor my Complexion sallow nor any Symptome of such euill can bee discerned shall I not take heart and gather vp my spirits and blush to thinke that I was so timorous and conceited And euen so should it fare with me in my inward languishment when the Spirituall Physician imparts the like effectuall incouragements CHAP. XLVIII Of the Eleuenth 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 repaire for ease to Christian friends to whome is giuen 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 Diuinity and in Experience that Two Eccl. 4. 9. are better than One and that A three-fold 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 hee bee 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 speciall part of the Communion of Saints Fourthly the vicissitude of graue Discourses and aduised collation of Euangelicall contexts exhilerateth the minde and lifteth it vp aboue it selfe Fiftly the inter-view of each others holinesse puts on the dully-disposed partie and exacuates him to goodnesse Sixtly the force of mutuall incouragement strikes fire into the affections and inflames them with zealousnesse and deuotion Lastly the prayers that are ioyntly made with vnited hearts and pure hands lift vp ascend as Incense before the Lord and much availe in the behalfe of the discomfited But if in the fright and appallment of Conscience we shall resort to pleasant companions who with rotten mirth vndertake as they phrase it to driue away the Qualme from our stomacke the euent will prooue that it is but cold water in a burning Ague which asswageth the heate for the present but afterwards redoubleth it and indangereth the bodie CHAP. XLIX Of the Twelfth Comfort in trouble of Conscience which is Painfulnesse in our Calling AMongst other effectual meanes against drooping and vexation of spirit the Diligence in our particular Calling is not to be forgotten For as it remoueth the occasion of euill so beateth it backe the temptation to Despaire Therefore those men are marueilously deceiued who liuing in disconâ—ent by continuing in â—ome grosse sinne doe relinquish all dâ—aling in the world and betake themselues to a Sedentarie life perswading theÌ„selues 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 selfe-guiltinesse will eate into their most solid and best-compacted parts and in tract of time consume them to nothing Let vs therefore shunne Idlenesse as the Moth of the Soule which frets it in pieces without making any noyse and let vs beare in minde the counsel of Saint Ierome Facito aliquid oper is Ad Rustic Mon. vt te semper Diabolus inue occupatum Bee doing something that the Deuil may alwayes find thee busied And let vs goe as Salomon aduiseth Pro. 6. 6. vs to be schooled of the Pismires for they bestirre themselues with toile incredible and as Ierome reports of them are wittily In vit Mal. Mon. laborious some bearing burdens bigger then themselues some nipping seeds in their mouthes as with pincers some carrying moulds to stop the water-wayes some cutting Corne in the middle that it growe not some running to helpe them that lie strugling vnder their load and others officiously conueighing out the bodies of the dead for feare of annoyance CHAP. L. Of the Thirteenth comfort in trouble of Conscience which is The Trueth of Gods Promises ANother Anchor-hold for the Soule to stay her