The sinners guyde A vvorke contayning the whole regiment of a Christian life, deuided into two bookes: vvherein sinners are reclaimed from the by-path of vice and destruction, and brought vnto the high-way of euerlasting happinesse. Compiled in the Spanish tongue, by the learned and reuerend diuine, F. Lewes of Granada. Since translated into Latine, Italian, and French. And nowe perused, and digested into English, by Francis Meres, Maister of Artes, and student in diuinitie.

Of the fift priuiledge of Vertue, which is the tranquilitie and peace of a good conscience, which the righteous enioy: and of the torment and inward byting, with which the wicked and vngodly are tortured. CHAP. XVII.

AFter the ioy and consolation of the holy Ghost, an other ioy doth succeede, which the righteous haue from the testimonie of a good conscience. For the more euident vnderstanding of this pri∣uiledge, wee must know that the Diuine proui∣dence, (which bountifully prouideth, that all the creatures haue those things that are necessary for their preseruation and perfec∣tion) when it willeth that a reasonable creature should be per∣fect, hath prouided most plentifully and copiously, that not any of those things should be wanting, which belong vnto his per∣fection. And because the perfection of this creature, consisteth in the perfection of his vnderstanding and will, which are two of the chiefest and principallest faculties of our soule, one of which is perfected by Science,* 1.1 the other by Vertue, God hath created vniuersall principles of all sciences in our vnderstan∣ding, whence theyr conclusions proceede: and in the vvill hee hath ordained a seminary or seede plotte of all vertues: for hee hath put in it a certaine naturall inclination to all good, and a dread or horrour of that which is euill: so that the vvill natu∣rally reioyceth in the one, and is heauy in the other, murmuring against that, as against a thing which it naturally abhorreth.

Which inclination is so naturall, and so effectuall, that al∣though by chaunce it be weakened through a daily custome of ill liuing, yet it cannot vtterly perrish or altogether be extingui∣shed. We haue a figure of this in the booke of Iob; in each of the calamities and losses of this man of God, alwayes there was a seruant remaining, which brought him word of the misfor∣tune and misery. After the same manner this seruant is neuer wanting, nor euer leaueth him who sinneth. The Doctors doe name this seruant, the Keeper or Watcher ouer the conscience,

which in all shypwracks escapeth safe, and among all the dead, it onely dieth not, which ceaseth not to present before the eyes of the wicked, the good which they haue omitted, vvhen they sinned, and the euill which they haue committed. In vvhich thing, the care and loue of the Diuine prouidence, shineth with a wonderfull beautie, by which it loueth & embraceth vertue, after that it hath appointed for her a perpetuall stirrer vp, that she sleep not; a perpetuall Preacher that neuer keepeth silence, and a maister, who alwaies directeth her to all good.

* 1.2The Stoicke Philosopher Epictetus, very well vnderstood this, who said; Our Parents deliuered vs, beeing children, to a Schoolemaister or Tutor, which might attende vs, that wee should not be hurt: but God hath committed men to bee kept of their owne conscience seated within them, which conscience and Keeper is not to be contemned, because it both would dis∣please God, and we should become enemies to our owne con∣science.

* 1.3Euen as this conscience is, as it were a Teacher and Maister of good men: so on the contrary part, it is a tormenter and tor∣turer of the wicked, which afflicteth and excruciateth them in∣wardly, & without intermission accuseth sinners for their sinnes committed, and mingleth Wormwood with all their pleasures, insomuch, that scarce they bite of the Garlicke of Egypt, but a teare doth fall from theyr eyes. This is one of those plagues, with which the Lord in Esay doth threaten that he will torment the wicked, saying; And I will make Babilon a possession to the Hedgehog.* 1.4 For by the iust iudgement of God, the hart of the wicked, which heere is vnderstood by Babilon, is giuen into the power of the Hedghog, that thornie and pricking creature, that is, into the handes of the deuill, and also into the power of the thornes and pricks of the conscience, which sinnes doe bring with them: which as sharpe thornes and needles, doe thrust through and rent the hart of man. But if thou askest mee what be these thornes, I say, that one is the filthines and enormity of sinne,* 1.5 that of it owne nature is so abhominable, that a certaine Phylosopher sayd; If I knew that God would pardon me, and that men were ignorant of it, yet I should blush to sinne, for the onely filthines of sinne.* 1.6

Another thorne is,* 1.7 when the sin bringeth with it an offence or iniurie to another man; for then as it were the blood of Abel is represented to his eyes, which cryeth for vengeance before the Lord; there is an example of this in the bookes of the Ma∣chabees:* 1.8 all the iniuries, and all the euils which Antiochus the King had doone at Ierusalem, came into his minde, hee beeing now at the point of death; by the which remembrance he came into such tribulation and anguish, and into those floods of hea∣uinesse and sorrow, that he said, And nowe doe I remember the euils that I haue doone at Ierusalem: for I tooke all the vessels of gold and of siluer that were in it, and sent to destroy the inhabitants of Iuda without cause. I know that these troubles are come vpon mee, for the same cause, and beholde, I must die with great sorrowe in a strange Land.* 1.9 Infamie is another thorne, which followeth sin, whicha sinner knoweth of will he nill he; and therefore he can∣not but grieue: for naturally men wish well vnto themselues, & are afflicted with the contrary.* 1.10 For there is not a more grieuous punishment, as a certaine Wiseman sayth, then publique hate. An other thorne is the necessarie feare of death, the incertainty of life, the feare of rendering an account, and the dread & hor∣rour of euerlasting punishment. Euery one of these are seuerall thornes, which grieuously pierce and prick the hart of the vn∣godly: insomuch, that as often as the memory of death com∣meth, on one side so certaine, on the other so incertaine, he can∣not but be sadde and heauy, as saith Ecclesiasticus. For he seeth that day, which shall auenge all his iniquitie, and bring an end to his vices and pleasures. Neither is there any man, who can altogether cast the remembrance of this from him, seeing that nothing is so naturall to a mortall man, as to die.

Hence it is,* 1.11 that being in any dangerous estate, hee quaketh and trembleth through feare, being doubtfull whether he shall die, or not, for the vehemencie of his owne loue, and the per∣turbation of feare, maketh him to feare a shadow, and to dread, where there is no such cause. Therefore, if in the Land destruc∣tions and common infirmities doe arise, as the plague, Earth∣quakes, thunder and lightning, a sinner straight-waies feareth, and is troubled, and is altered through the feare of an euill con∣science, perswading himselfe that these shall light vppon him.

All these thornes together pricke, goare and thrust through the harts of wicked men, as very largely remembreth one of Iobs friends,* 1.12 The wicked man, sayth he, is continually as one that trauai∣leth of child, and the number of yeeres is hid from the Tyrant: A sounde of feare is in his eares, and in his prosperitie the destroyer shal come vpon him. Thys sounde, is the clamors and cryes of an ill conscience, which continually biteth and accuseth him: in the midst of peace hee feareth the deceits of his enemies, for al∣though he lyueth peaceably, and content with that hee hath, yet the feare of an euill conscience is neuer absent. Hee beleeueth not that he may returne out of darknes into light: that is, he cannot be∣leeue that it is possible, that at any time he should be freed from the darknes of thys miserable estate in which he liueth, and ob∣taine that peace and tranquilitie of a good conscience, which as a most pleasant light reioyceth, and illuminateth all the corners of the soule. Hee seeth the sword on euery side of him, which vvay soeuer he turneth his eyes, he seeth a naked sword before hym, insomuch, that when he mooueth himselfe to gette his bread, when he sitteth at the table, where men are wont to be most merry, a thousand feares are present with him, for he knoweth that the day of darknes is prepared at hand: that is, of death, iudgement, and definitiue or finall sentence, insomuch that Affliction and anguish shall make him afraid: they shall preuaile against him as a King rea∣die to the battell, foote-men and horse-men, shall hemme him a∣bout.

After this manner thys friend of Iob doth describe the cru∣ell torment, which those miserable and wretched men do suffer in their harts. For feare, as the Phylosopher sayth, dooth vvaite vpon the wicked, by the Diuine dispensation. Not vnlike to thys, is that of Salomon, The wicked flieth, when no man pursu∣eth,* 1.13 but the righteous is confident as a Lyon, and without feare. Saint Augustine comprehendeth all this in few words; Thou hast commaunded ô Lord, and truly it is so, that euery inordi∣nate soule should be a punishment vnto it selfe. That for the most part is seene in all things.* 1.14 For what is found in the vvorld inordinate or disordered, which naturally is not vnquiet, trou∣bled, and restlesse? Bones out of ioynt, & remoued from theyr naturall place, what griefes doe they bring? That element that

is without his Spheare, what violence doth it suffer? the humors of mans body when they exceede their quantity, and naturall temperature, what infirmities doe they not bring? Seeing that therefore it is so proper vnto a reasonable creature to liue or∣derly and according to reason, if hee whose life is out of order and square, his nature doth suffer and is tormented: Not with∣out cause, sayth Iob, Who hath resisted God, and hath had peace? Saint Gregory hath commented vpon these words thus, Hee who wonderfully hath created all things,* 1.15 he hath ordayned that the things he hath created should agree within themselues. He inferreth out of this, that as often as the Creator is resisted, so of∣ten that agreement of peace is dissipated and broken: because, sayth he, they cannot be orderly, who loose the disposition of the high gouernment. For they that are subiect to God, cannot remaine in quiet, if they suffer confusion in themselues: because they finde no peace in themselues, they resist and contradict that which commeth from aboue from the Author of peace. So that high Angelicall spirit, who beeing subiect vnto God, might haue continued in his high estate, suffered the repulse & foyle of himselfe: because through the vnquietnes of his owne nature he wandred out of himselfe, and out of his order. So the first parent of mankinde, because he resisted the precept of his founder and Author, hee presently felt the contumely of his owne flesh: and because he would not by obedience be subiect to his Creator, he was prostrated and cast downe vnder him∣selfe, and forth-with lost the peace of his body. This saith Saint Gregory.

That therefore is a torment, in which the wicked liue by the iust iudgement of God: and it is not the least misery of those punishments, which they suffer in this world. Almost all the Fathers of the Church doe testifie as much, and among others Saint Ambrose;* 1.16 vvhat greater punishment, sayth hee, then the wound of the inward conscience? Is not this more to be flyed then death? then losse? then banishment? then sicknes? then sorrow? Isidore sayth, A man may flie all things, but his owne hart:* 1.17 for he cannot depart or leaue himselfe; for whether so e∣uer he goeth, the guiltines of his conscience doth not leaue him. And in an other place; No punishment is more greeuous, then

the punishment of conscience.* 1.18 But wilt thou neuer be sad or heauy, liue well. A secure and safe minde doth lightly sustaine sadnes. A good life hath alwayes ioy: but a guilty conscience is alwayes in torment. A guilty minde is neuer secure; for an euill mind is tortured with the stings and pricks of the conscience. This is so true, that also the very Ethnick Philosophers not ac∣knowledging, or beleeuing the punishments, by which our faith punisheth wicked men, through all theyr works haue confessed the same thing.* 1.19 Heare Seneca; vvhat profiteth to hide thy selfe, and flie the eyes and eares of men? A good conscience cal∣leth company together, but an ill conscience is fearefull, and trembleth in solitarines. If the things that thou doost be ho∣nest, let all men know: if vnhonest, what skilleth it if no man know? O thou wretch and miserable, if thou contemnest this witnes; for thy conscience, (as it is in the Prouerb,) is a thousand witnesses. The same Author sayth also in another place, The greatest punishment that sinne can be punished with,* 1.20 is, to haue committed it. In another place repeating the same thing, Feare (sayth hee) no man more, that knoweth of thy sinnes, then thy selfe. For thou mayst flie another, but thy selfe thou canst ne∣uer. For wickednes is the punishment of it selfe. Cicero also in a certain•• Oration,* 1.21 reasoning of this matter, sayth; Great is the force of the conscience on both sides: that they feare no∣thing which haue offended nothing; and they that haue offen∣ded, think alwayes that punishment is before their eyes.

This then is one of the torments with which the wicked and vngodly are vncessantly afflicted and tortured: which begin∣neth in this life, and shall be continued in the other: for this is that immortall and neuer dying worme, as sayth Esay, vvhich wringeth and gnaweth without end the consciences of the wic∣ked: this is for one depth to call another depth, as sayth Isi∣dore; when as sinners passe from the iudgement of their owne conscience, to the iudgment of eternall damnation.

¶ Of the ioy of a good conscience, with which the righteous are greatly delighted.

FRom this scourge, from this tribulation, and from this little hell (if I may so call it) righteous and good men are freed and

deliuered. For they haue not these pricks and stings of the con∣science; but they reioyce and delight in the flowers and most sweet fruites of Vertue, which the holy Ghost hath planted in their soules, as in an earthly Paradice, and in an Orchard well trimmed and tilled, in which he also is delighted. So Saint Au∣gustine speaketh,* 1.22 writing vpon Genesis: yea, in man himselfe the ioy of a good conscience is Paradice: Where-vpon the Church also in the Saints lyuing temperately, godly, and iustly, is rightly called a Paradice, abounding with the affluence of graces, and chast delights. In his booke also of Catechizing the ignorant, hee sayth thus, Thou who seekest for true rest (which after this life is promised to Christians) heere thou mayst also tast of it sweetly, amongst the most bitter troubles of this lyfe, if thou shalt loue his commaundements, who hath promi∣sed it. For soone thou shalt perceaue and feele that the fruites of righteousn es are more sweet, then those of iniquity: & more truly and more pleasantly thou shalt reioyce of a good consci∣ence amongst troubles, then of an ill conscience amongst plea∣sures. Hetherto Augustine. Out of whose words thou mayst easily gather,* 1.23 that the ioy of a good conscience is so much and so great, that as honey is not onely sweete of itselfe, but also it maketh that sweet, which before was not sweet: so a good con∣science is so merry and so pleasant, that it maketh all the trou∣bles and tribulations of this world seeme pleasant and delight∣full. Furthermore as we haue sayd, that the filthines and enor∣mity of sinne doth torment the wicked, so on the other side, the beauty and dignity of Vertue, doth make merry and comfort the good:* 1.24 as in manifest words the Prophet testifieth, The iudg∣ments of the Lord (which are his diuine commaundements) are truth, they are righteous altogether. And more to be desired then gold, yea, then much fine gold: sweeter also then honey, and the honey combe. But how the kingly Prophet was delighted in keeping the commaundements of the Lord, he testifieth of himselfe in another Psalme, saying; I haue had as great delight in the way of thy testimonies,* 1.25 as in all riches. The which sentence of the father his sonne Salomon confirmeth; It is ioy (sayth he) to the iust to doe iudgement,* 1.26 but destruction shall be to the woorkers of iniquity. Which iudgement is no other thing then Vertue her selfe, and

that a man should doe as he ought. Which ioy although it ri∣seth also from other causes, yet especially it ariseth from the dig∣nity and beauty of Vertue, which (as Plato sayth) is beauty in∣estimable.

To be briefe, the fruite and sweetnes of a good conscience is so great,* 1.27 that Saint Ambrose in his bookes of Duties, is not a∣frayd to say, that in it consisteth the happines of the righteous in this life. His words be, So great is the renowne and splen∣dour of honesty, that the tranquility of conscience, and the se∣curity of innocency make the life blessed and happy. Moreo∣uer, euen as the Philosophers without the light of fayth, knew the torments of an euill conscience; so they knew the ioyes of a good conscience.* 1.28 Amongst others, Cicero in the bookes of his Tusculane Questions, speaketh thus; The age and time of man passed honestly and vertuously, doth bring so great comfort, that no griefe of minde doth touch them that haue so liued, or if it doe, it is but lightly. The same man also sayth in an other place; Vertue hath no larger or fayrer a Theater then the con∣science. Socrates being asked who could liue without pertur∣bation? He aunswered, He that is guilty to himselfe of no euill. Bias, whē he was asked, what wanted feare in this life? He said; A good conscience. Seneca also sayth in a certaine Epistle; A wise man is neuer without ioy: and that proceedeth from a good conscience. Out of which it is manifest, how excellently these agree with that sentence of Salomon,* 1.29 All the dayes of the afflicted are euill: but a good conscience is a continuall feast. A grea∣ter thing could not be spoken in so few words. By which the wise-man signifieth, that as they that sit at a banquet, are made merry by the variety of meates and dainty cates, and by the pre∣sence of their friends, with whom they liue: so the righteous are made merry by the testimony of a good conscience, and by the sweet sauour of the diuine presence; from which they haue receaued and feele in theyr soules so euident a pledge of salua∣tion. But the difference is this, that the mirth of the banquets of this world are bestiall and earthly: but this is celestiall and for euer: that beginneth with hunger, and endeth with loathing; this beginneth with good life, and perseuereth and endeth with glory. But if the Philosophers haue had this ioy in so great

price and esteeme, without hope of any other thing in the lyfe to come: howe much more ought Christians to exult and re∣ioyce, who knowe how great good things the Lord hath pre∣pared for them, both in this life, and also in the other?

Furthermore,* 1.30 although this testimonie ought not to bee without a holy and religious feare, yet this feare doth not trou∣ble or diminish that ioy, but after an admirable manner dooth strengthen, confirme, and comfort it, in whom it is. By which it is insinuated vnto vs, that then our hope is more lawfull and sound, whē it hath this holy feare ioyned vnto it, without which, hope shall be no hope, but false presumption.

Behold, my brother, heere is a newe priuiledge, which the the righteous enioy;* 1.31 of which the Apostle speaketh; Our reioy∣cing is this, the testimonie of our conscience: that in simplicitie and and godly purenesse, and not in fleshly wisedome, but by the grace of God we haue had our cōuersation in the world. These be the things that can be spoken of this priuiledge. But neither these, nor many moe suffise, to declare the excellencie of it to that man, who hath not had experience of it himselfe.* 1.32 For the tast of any delicious meat, cannot be expressed or described with words to him sufficiently, who heeretofore hath not tasted of it: Seeing that without doubt thys ioy is so great, that oftentimes, when a godly man is much afflicted & tormented, and casting his eyes about, no where seeth any comfort: yet turning his eyes into himselfe, and beholding the peace of conscience, and the good testimony of it, he is fully strengthened, and filled full of won∣derfull comfort. For he vnderstandeth very well, that all other things, (let them succeede as they will) doe bring small profit: but a good conscience is profitable for all things. And although no man can be sure and certaine of it, yet as the morning sunne when it is scarcely risen,* 1.33 and is not yet seene, enlightneth the world with the neerenesse of his brightnes: so a good consci∣ence, although it be not fully & plainly known, yet it reioyceth and gladdeth the soule by her good testimonie.* 1.34 This is so true, that Saint Chrisostome sayth; all aboundance of griefe & trou∣ble falling into a good conscience, dooth no otherwise perrish, and is extinguished, then if a sparke of fire should fall into the bottomlesse Ocean.

Notes

• * 1.1

  In what thing consi∣steth y^e per∣fection of man.
• * 1.2

  Epictetus.
• * 1.3

  The consci∣ence is the Maister and Teacher of good men, but a tor∣mentor and ••orturer of the wicked,
• * 1.4

  Esay, 14,
• * 1.5

  The first thorne.
• * 1.6

  Plato.
• * 1.7

  The second thorne.
• * 1.8

  1. Mach, 6,
• * 1.9

  The thyrd thorne.
• * 1.10

  Seneca in his 3. booke of benefits, chap. 17. Certaine o∣ther thorns.
• * 1.11

  The feare of an euil con∣science.
• * 1.12

  Iob, 15,
• * 1.13

  Prou, 18. In his se∣cond booke of Confes∣sions.
• * 1.14

  All disor∣dered thin∣ges are euil. Similitudes.
• * 1.15

  Gregory in the 9. booke of his Mo∣rals. cap. 2.
• * 1.16

  Ambrose of duties.
• * 1.17

  Isidor. in Syn.
• * 1.18

  In the 2. booke of his Solilo∣quies.
• * 1.19

  Seneca E∣pist 43.
• * 1.20

  In his book of manners.
• * 1.21

  Cicero in his Oration for Milo.
• * 1.22

  A peaceable and a quiet conscience is a Para∣dice.
• * 1.23

  A simili∣tude.
• * 1.24

  Psal, 19,
• * 1.25

  Psal 119.
• * 1.26

  Prou 21,
• * 1.27

  Ambrose in his 2, booke of Duties.
• * 1.28

  In the 3, book of his Tusculane Questions. In the 2, book of his Tusculane Questions. Socrates. Bias. Seneca.
• * 1.29

  Prou. 15.
• * 1.30

  The testi∣monie of a good con∣sciēce, hath feare ming∣led with it.
• * 1.31

  2, Cor. 1.
• * 1.32

  A simili∣tude.
• * 1.33

  A simili∣tude,
• * 1.34

  Chrisostom in his 25. homilie of the right way.