THE CHRISTIAN IEWELL OR THE TREASVRE OF a Good Conscience By WILLIAM WORSHIP Doctor of Diuinitie 1. TIM 1. 20. Hauing Faith and a Good Conscience Multi quaerunt Scientiam Pauci Conscientiam Bern. in For. Hon. vit LONDON Printed by WILLIAM STANSBY for Iohn Parker 1617. TO THE RIGHT HONOVRABLE Sir FRANCIS BACON Knight Lord Keeper of the Great Seale my very singular good Lord All increase of true Honour with the glorious comforts of Grace THE Gospell Right Honorable is like the Booke of Canticles which begins with a Kisse and ends in Spices The verie sound of it imports Glad Tidings of PEACE without Rom. 10. 15. which this Inch of time allotted is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Dead kinde 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 mortall creature durst wish the like De Ciuit. Dei l. 5. c. 25. as S. Augustine speakes of Constantine the Great yet if in this matchlesse prosperitie hee want the fauour of GOD and Tranquillitie of minde he is no better than AElian l. 1. Xerxes Plane-Tree which tooke no delight in it selfe though it was richly hung with Bracelets Tablets Spangles Chaines 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 fayrest Iewell vnder Heauen is peculiarly giuen to the Elect who cherish the sparke therof with workes of Pietie to GOD and Equitie to their Neighbour Thus in briefe hath your Lordship the drift and scope of this present Indeuour Now that I a Grasse-hopper in respect of many learned dare thus boldly and hoarcely sing in the eyes and hearing of Him who is Magnus in Magnis Primê° in Hieron Ad Pammach Primis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herôum is I confesse Piaculum whereunto notwithstanding the Noblenesse of your Honours disposition which is wont with Artaxerxes to AElian l. 1. take in worth Synaetas handfull of water the Correspondence of the Treatise with that High place of Iustice whereto God hath aduanced you together with the zeale of declaring my thankefulnes and duty for so many Incouragements vouchsafed from your Lordship haue in a manner instigated me Goe on most Noble Lord to be a Sanctuarie to Conscience a Place of Refuge to the Innocent Oppressed and remember to serue that GOD with a faithfull heart who so graciously hath set you in the seate of your Renowned Father and go not onely beyond Him but Your Selfe too And as hitherto your Lordship hath esteemed of Siluer as of Tinne and contemned the Wedge of Gold which so many great Idolaters doe crouch to so still in this Exuberance of all things continue conâ—tant Et nudum Christum nudus sequere Durum Hieron Grande Difficile sed Magna sunt praemia Your Lordships most bounden and dutifull Chaplaine William Worship THE AVTHOVR TO HIS BOOKE POore Booke for all the IEWELL on thy brow Goe passe along and Bellman-like awake The Sybarite that liues he cares not how And will no pleasure but in Pleasure take Who while he leanes hath PINKES vpon his eye And POPPIES on his bosome as he sits And streaking out his limmes delights to lye On Roses faire and daintie Violits Bounce at his doore and if he aske WHO' 's THERE Tell him A MESSENGER from CONSCIENCE Hee 'le say SHE 'S HANG'D but then bid thou him feare That Death him selfe for if his skill in Fence Shall ward the blow that fatall Land-trees lend Rather than fayle WAPPING may be his end The Contents of this Booke CHAP. I. WHat Conscience is not CHAP. II. What Conscience is from the Notation CHAP. III. What Conscience is from the Definition CHAP. IIII. 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 Espiall CHAP. VII That Conscience is a Peacher CHAP. VIII That Conscience is a Monitor CHAP. IX That Conscience is a Schoole-Master CHAP. X. That Conscience is a Domesticall Chaplaine CHAP. XI That Conscience is a Prognosticator CHAP. XII That Conscience is a Register CHAP. XIII That Conscience is a Iudge CHAP. XIIII Of the Properties of Conscience and first of Testification CHAP. XV. Of the second Propertie of Conscience which is Ligation CHAP. XVI Of the third and fourth Properties of Conscience which are Excusation and Accusation CHAP. XVII Of the kindes of Conscience which are Good and Euill and first of the Good one CHAP. XVIII That the knowledge of Gods Word is necessary to the Goodnesse of Conscience CHAP. XIX That Faith is necessary to the goodnesse of Conscience CHAP. XX. That Repentance is necessary to the Goodnesse of Conscience CHAP. XXI That Peace is necessary to the Goodnesse of Conscience CHAP. XXII Of the Blessednes of that Man whose Conscience is quieted through the Pardon of his sinnes CHAP. XXIII Of the vnspeakeable 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 Musicke CHAP. XXVIII That Peace of Conscience is the best Physicke CHAP. XXIX That Peace of Conscience is an Inestimable IEWEL CHAP. XXX That a good Conscience comforteth in Infamie CHAP. XXXI That a good Conscience comforteth in Pouerty CHAP. XXXII That a good Conscience comforteth in Imprisonment CHAP. XXXIII That a good Conscience comforteth in Sicknesse CHAP. XXXIIII That a good Conscience comforteth at the time of Death CHAP. XXXV That a good Conscience comforteth at the Day of Iudgement CHAP. XXXVI A complaint that good Conscience is so little set by CHAP. XXXVII That Gods dearest Children are often troubled in Conscience CHAP. XXXVIII Of sundrie Comforts against excessiue Sorrow for Sinne and first Of the consideration of the Infinitenesse of Gods Mercie CHAP. XXXIX Of the second Comfort in trouble of Conscience which is The Meditation of the Bloud of Christ CHAP. XL. Of the third Comfort in trouble of Conscience which is the Indefinitenes of Gods Promises CHAP. XLI Of the fourth Comfort in trouble of Conscience which is The Example of Hainous Offenders that haue been pardoned vpon their Repentance CHAP. XLII Of the fift Comfort in trouble of Conscience which is The Consideration of Gods Fatherly Chastisements accompanying it CHAP. XLIII Of the Sixth Comfort in Trouble of Conscience which is Mourning for sinne CHAP. XLIIII Of the Seuenth 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 Psalmes CHAP. XLVII Of the Tenth Comfort in Trouble of
Consider that it is exceeding liable to temptations and is vsually barren in the very disposition to doe good Consider that Listlesnesse and Vnthankefulnesse are neuer seuered but goe hand in hand together Consider that it is the Sister of Doubtfulnesse Consider Bern. De Mod. Bene Viu Ser. 11 that Melancholy is a Black humour and the Seate of the Deuill if it bee not well lookt to Consider that immoderate Sorrow 2. Cor. 7. 10 causeth Death and is the Fore-runner of Despaire Consider it argues a defect of Wisedome sith the wrath of GOD belongs Ephes 5. 6. not to the Elect but to the Children of Disobediâ—nce Consider that as in the Laughing of the wicked the Pro. 14. 13. heart is sorrowfull and the end of that Mirth is Heauinesse so in the sorrow of the Godly the heart should bee lightned because the end of that Heauinesse is Mirth Consider that it prouokes the Lord to anger when one serues him not with Ioyfulnesse and Deu. 28. 47 with a Good heart CHAP. LIIII A short Prayer for Comfort in trouble of Conscience MOst mightie and most glorious GOD the brightnesse 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 speake vnto thee by Prayer who am guiltie in my selfe of so many treacheries and rebellions wherby I haue made my selfe liable to euerlasting vengeance But Lord it is thine infinite goodnesse and tender compassion in Iesus Christ that thus imboldneth mee For though I bee Hell yet thou art Hâ—auen And still thou most kindly offerest thy selfe vnto mee in thy Word and Sacraments and smitest my stony heart with remorse that so I may bee conuerted and liue Yea Gracious Lord thou seest at this present that I lye bleeding in wardly before thee and that my sinnes pursue me vnto Death My belly trembleth my lips shake and rottennesse entreth into my bones for feare of thy Iudgements For O Lord I confesse from the bottome of my heart that in mine owne feeling I am the most notorious Offender that euer beg'd mercie at thy hand or that euer was saued For Christ his sake haue mercie vpon me and speake Peace vnto my Soule O thou that killest and makest aliue bringest downe to the Graue and raysest vp againe forgiue mee my manifold crying sins restore the ioyes that I was wont to find in thee O blessed Father look vpon me in thy Beloued O Iesus Christ one drop one drop of thy bloud to comfort mee O Holy Ghost inspire mee with the sweet motions of grace and giue me a Certificate of mine Election and Saluation Good Father forsake not the worke of thine own hands but glorifie thy name in vouchsafing pitie to me poore wretch who in all humilitie doe craue it further in the name and words of my Sauiour saying Our Father c. CHAP. LV. Of Euill Conscience and first of the Large one HAuing thus copiously discoursed of the nature of Good Conscience and of Trouble of Minde which being sanctified is in the way to it it now remaineth that wee treat of Euill Conscience which hath sundrie kindes or distinctions the first whereof is called Conscientia Dilatata A large or Cheuerill Conscience because it sticketh not at any sinne vnlesse it be notorious and capitall Thus many will sweare deepe and fearefull oathes which yet wil pause in a case of Periurie will digest Fornication but shrinke at Incest will make no bones of Vsury Brokage and such drie murder yet will sit downe and demurre ere they bathe their hands in bloud This Conscience is that which is tearmed Sleepie or Benummed for that it lies still and couches close till the time of Sicknesse Death or other extremitie and then like a wilde Beast it starts vp with fierie eyes is ready to pluck out the throate of the soule Now the causes of this Securitie are Ignorance Passion Harts-ease Imployment which either lull the Conscience asleepe or else crie downe her voice with clamours as the Drummes in the sacrifices to Moloch were wont to drowne the shriekes of the Infants CHAP. LVI Of the Second kinde of Euill Conscience which is Nice or Spiced AGaine there is a Byrdey'd Conscience which starteth backe at the least occasion and maketh more Commandements that Ten. Against this causelesse scrupulositie is bent that sage aduice of Salomon Bee not Ecclesiast 7. 18. thou Iust Ouer-much which speech may seeme strange at the first sight because Iustitia quantò maior tantò Dionys Carthus melior The greater Iustice is the more commendable it is But we must consider that albeit Iustice in it selfe be a vertue where in there is no Excesse directly because the Augmentation is the Completion of it yet in the Exercises and Acts thereof superfluitie 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 meates refections which serue for the sustentation of life and furtherance of his calling howsoeuer in a certaine strictnesse and morositie hee perswade himselfe that this Austerenesse pleaseth him But we neede not presse this point too farre in this Intemperate Age which is rather pampered to surfet than abridged of Necessaries CHAP. LVII Of the Third kinde of Euilâ— Conscience which is the Peruerse one ANother kinde of Euill Conscience is the Wayward one whose propertie is to straine out a Gnat and swallow a Camell This Mat. 23. 24. was the Conscience of the Pharises who cried out against Mat. 12. 2. the poore hungry Disciples for plucking a few eares of Corne on the Sabbath but could bawke their owne sinnes which were so palpable and shamefull that they deserued to bee hooted at In like sort they tythed Mâ—nt Annise and Mat 23. 23. Cummin but left the weightier matters of the Law as Iudgement Mercie and Fidelitie Not that it was reproueable to regard the smallest documents of the Law but for that they committed a three-fold errour First in the neglecting of greater duties Secondly in placing their hope in these little ones and Thirdly in their superstitious coÌ„mendation of them Of the Successors of these Pharises complained Dionysius In Mat. 23. 23. Carthusianus in his time Tales proh dolor saith he iam penè innumerabiles sunt in Ecclesia Christi Pastores Praelati qui Decimas caetera quae ad eorum commodum pertinent cum omni diligentia exigunt non dantes increpant durè non tam diuino quà m priuato amore inducti si verò subditi peccent in Deum vel se inuicem laedant nil curant vel parùm There are at this day I sâ—eake it with griefe of heart an innumerable This is meant of the Romish Pharises sort of Pastors and Prelates in the Church of Christ who demand their Tithes and other profits with all diligence and strictnesse
For when a man hath once attayned to the practice of holy Duties his Conscience which before lookt sterne vpon him beginnes to smile and amiably to conuerse with him Therefore the saying of Saint Bernard is excellent Vis nunquam esse tristis Beâ—è De Interior Domo â—ap 45. viue Wilt thou neuer bee sad Then see thou liue well CHAP. XXI That Peace is necessary to the goodnesse of Conscience SO great a good is Peace Tantum est Pacis bonum vt nihil sine Pace sit bonum De Ciuit. Dei Hob. 13. 20. Luke 2. 13. Ro. 10. 15. Luke 10. 6. Eph. 6. 15. Ps 122. 3. 1. Kings 4. 24. sayth Saint Austine that nothing is found to bee good without it Therfore is the Lord the GOD of Peace the Angels Singâ—â— of Peace the Apostlâ—s Meâ—sengers of Peace the Elect the Sonnes of Peace the New Testament the Gospell of Peace Ierusalem the Citie of Peace and Salomon the King of Peace Nay not the Arch-Pyrats Bargulus and Vitriatus but intertaine a kind of Peace for they conspire in the Plot and iustly diuide their vniustly gotten booties Nay more not the very Deuils themselues but can certaine thousands of them co-habite in one bodie Mark 5. 9. Now the reason why all things are so desirous of Peace is the intendment â—â— their owne preserua 〈◊〉 for it is the nature 〈◊〉 Peace to vnite and strengthen as it is of Warre â—o weaken and dissolue Therefore the Hebrewes cal the one Shalom from Integritie and the other Milchama from Comestion And wee see by experience that rotten wood lies loose and moulders away because it wanteth the Coniumctiue vertue As all other creatures so likewise Conscience aspireth after Peace as her Perfecter and Preseruer and therefore can neuer be settled and content till she finde sinne remitted and GOD reconciled CHAP. XXII Of the Blessednesse of that man whose Conscience is quieted through the pardon of his sinne THE learned Heathen finding by morall instinct that there was a Blessednesse attaineable in this life spent themselues poor soules in the inuestigation of it and that with such variousnesse in their apprehensions that they haue left behind them as a Memoriall of their weaknesse about two hundred fourescore Varro Aug. De Ciuit. and eight Opinions Among which though that bee most specious which fastneth one shanke of the Compasse in Ciuill Vertue while the other runs round in the practice of it Yet if it be brought to the Ballance of the Sanctuarie it will want the waight and substance of true Happinesse For the only Felicitie that is found among the Sonnes of men consisteth in the Remission of Sinne and Pacification of Conscience of the first whereof the Philosophers knew nothing and in stead of the latter betooke themselues to a carnall securitie and sencelesnesse The Prophet Dauid in an holy extasie 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 forgiuen quorum tecta sunt peccata non in quibus non sunt inuenta peccata sayth S. Austine and whose In Enarrat in Ps 32. sinnes are couered not those who neuer sinned at all For as the same Father noteth Si texit peccata Deus noluit aduertere si noluit aduertere noluit animaduertere si noluit animaduertere noluit punire noluit agnoscere maluit ignoscere If God once haue couered our sinnes hee meanes not to looke on them if he will not looke on them hee will not minde them if hee will not mind them he will not punish them no hee will not presse them hee will rather pardon them Now when sinne is remooued whose nature is to separate betwixt GOD Isai 59. 2. and Man the Conscience is stilled in the view and sence of Gods fauour which is Psal 63. 3. sweeter then life it selfe CHAP. XXIII Of the vnspeakeable Comfort of a Good Conscience KIng Salomon decyphering Pro. 15. 15. the comfort of a Good Conscience compares it to a continual feast Where if you aske who are the Cookes and Butlers you are answered from Luther that they are the Angels The Apostle Phil. 4. 7. calleth it a Peace which passeth al vnderstanding carrying with it a delight so exquisite and peerelesse as is not possible for the reach of mortalitie to imagine This it that hidden Manna whereof that in the Wildernesse was but a counter-type this is that white stone Reu. 2. 17. which Christ Iesus giues and in this stone is written a new name which no man knoweth but hee that receiueth it Saint Bernard beeing taken In Formula Hon. vit vp and deeply affected with the admiration of the Royalties Indowments 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 hee is The Title of Religion The Temple of Salomon A Field of Blessing A Garden of Delight The Ioy of Angels The Arke of the Couenant The Kings Eschequer The Court of GOD The Mansion of the Holy Ghost Let a man bee arayd in Robes of Estate powdred with Pearle and let him haue Caesars Lawrell on his head let him be Lord of as many Kingdomes as the Diuell shewed our Sauiour from the Mountaine let him raise his flight into the clouds and perke vpon the tallest Cedar let him keepe the key of Natures Cleseâ— and inrich himself with her munificencie let euery winde whistle him good newes and euery Bird sing Madrigals as hee goes let him bee as prosperous as Augustus as good as Traian as learned as Antoninus yet alas if hee haue not the comfort of a good Conscience hee wants the chiefe flower of the Garland and all his ioyes are but faint imperfect If vpon Earth there bee an Heauen it is Peace of Conscience oh it is the Oyle that feedes and maintaines the Lampe of life it 's the pure-red inmost bloud of the soule CHAP. XXIIII That the Comfort of Conscience is Inward and Independent of the Creatures THe Child of GOD is not vnlike the Tabernacle Exo. Cap. 25. 26. which beeing couered with the skins of Beasts was contemptible to looke vpon but had within the Arke Cherubins And when others trust to Riches Honour Alliance and other such broken Reeds of Egypt hee hath a certaine Autarchie within him relying on none but El-Schaddai who is Gen. 17. 1. God All-sufficient in himself of himselfe for himselfe 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 transitorie causes but is of a right noble heauenly temper framed planted by GODS owne hand in his sanctified soule which makes him bold and vnconquerable as a Lion
inestimable IEWELL and not suffer the Soule to lye neglected and forlorne while the Bodie is curiously pranckt and trickt vp Dominam ancillari Medit. c. 3. ancillam dominari magna abusio est saith Saint Bernard It 's a foule in 〈◊〉 that the 〈◊〉 to â—he 〈◊〉 of Saint Cyprian who is very earnest De Discip Hab. Virg. and copious in the reproofe of it CHAP. XXX That a Good Conscience comforteth in Infamie THE speech of Iob is verie Iob. 31. 35 36. memorable Though mine Aduersary should write a Booke against mee would I not take it vpon my Shoulder and bind it as a CROWNE vnto mee His meaning is that in the vprightnesse of his Conscience hee would make himselfe Garlands of the reports of Sycophants Fideliter in conspectu Dei dico Cont. Lit. Petil. li. 3. c. 2 6. sayth Saint Augustine nihil eorum quibus Petilianus tempus vitae meâ— posteaquam in Christo baptizatus sum criminatus est mihi conscius sum idâ—oque non solum contristari non debere verum etiam gaudere exultare I speake it solemnely in the sight of God that I am not guiltie of any of those actions wherewith Petilian chargeth mee since the time I was baptized in the name of Christ and therefore haue I no cause to bee sad but rather to reioyce and exult What though Tertullus very eloquently doe call Saint Paul a Pestilent Fellow Act. 24. 5. 6. and charge him with Sedition Heresie Sacriledge so long as hee is able to answere him point by point and to cleere himselfe of Caluin in Epist the calumnies O bona Conscientia quantum polles ac vales O innocent Conscience of how great force and efficacie art thou For if the Lord speake peace vnto my Soule the Tongue that 's as hot as coles of Iuniper cannot Psal 120 4. hurt mee but if I bee guiltie and conuiected in my selfe what auailes an vniuersal acclamation of my goodnesse but to my further plague for my palliated hypocrisie CHAP. XXXI That a Good Conscience comforteth in Pouertie THE Moralist did well Eth. 3. 6. to place Pouertie in the ranke of things Terrible for besides the nips and pinches it giues which shrinke vp the heart like a piece of Northerne Cloth not Vertue herselfe but shal passe vnsaluted if She goe in ill clothes Howbeit the Christian hauing the Legacy of Peace bequeathed him by Ioh. 14. 27. his Sauiour in whose person 2. Cor. 8. 9. also Pouertie is sanctified contenteth himselfe with the saâ—ing of Saint Ie Ad Heliod rome Affatim Diues est qui cum Christo Pauper est Hee is abundantly Rich that is Poore with Christ Thus Iacob can sleepe 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. Eares of Corne on the Best Day of the Seuen CHAP. XXXII That a Good Conscience comforteth in Imprisonment WHen Lenâ—ulus the Salust Con. Cat. Conspiratour was carryed to Prison and put in the Dungeon calld Tullianum a roome ouer-head vâ—â—lted with a stone-arch and exceeding darke and vnsauourie oh with what horror was hee surprized hauing no friend to flye to but his Conscience which like his Executioner was readie to strangle him But when Paul and Silas are sore beaten with Rods are cast into the Inner Prison set fast in the Stockes they cheerefully sing at Midnight Tantum interest non Aug. De Ciuit Dei lib. 1. cap. 8. Qualia sed Qualis quisque patiatur Such difference is there not betweene the Sufferings but the Sufferers These holy men had Peace of Conscience which as Saint Austine describes it is The Garden of Eden A Golden Bed of Rest and the Mercie-seate of the Cheru bins For they were thus shamefully intreated for Christs sake whose sacred Mat. 27. 2. hands had beene bound with cords for the purchace of their libertie O Bern. De Passion Dom. c. 4. Rex Regum Domine Dominantium quid tibi Vinculis O King of Kings and Lord of Lords alas what haue Bonds to doe with thee CHAP. XXXIII That a Good Conscience comforteth in Sicknesse THE comfort that Ahaziah 2. King 1. 2. hath when hee is cast vpon his bed of sickenesse is Baal-zebub the God of Ekron When Asa is 2. Chron. 16. 12. troubled with the Gowt his only hope is the Phâ—siciâ—n But when Hezekiâ—h is Isai 38. 3. â—eere vnto death hee hath recourse to Coâ—sâ—â—ence for succour I besecch thee Lord â—emember now how I haue walked before thee in truth and with a perfect heart and haue done that which is Good Bonum Conseâ—uatâ—uum Congregalâ—uum Communicatiuum in thâ— sight Hee meanes it of all kinds of Goodnesse whether it be Preseruing or Vniting or Communicating which yet he speakes not in a vaine confidence of merit but in a cheerefull testification of his Faith Not vnlike to this is the behauiour of GODS Children in their languishments for thus they resolue from the Apostle PAVL Whether Rom. 14. 8 wee liue wee liue vnto the Lord or whether we die we die vnto the Lord whether we liue therefore or die wee are the Lords CHAP. XXXIIII That a good Conscience comforteth at the time of Death THere are foure things that make Death formidable The Parting with the World the bitter Pangs of it the Horror of the Graue the Consideration of Iudgement following Against all these doth Good Conscience arme the Christian and inable him to incounter them either ioyntly or diuidedly And first for Parting with the World he hath his witnesse within himselfe that since the time of his effectuall calling hee neuer set his heart vpon it so the absence cannot bee very grieuous where the possession was but faintly taken As for the Pangs that clap to the heart in Death I confesse with Saint Augustine that Tam molesta est Mors vt nulla explicari locutione possit De Ciuit. l. 13. c. 11. they are so sharpe as that no tongue is able to expresse them but yet this is his comfort that hath a Regenerate Conscience that the Lord in mercie will either mitigate the paine or proportion the patience or els cause him to triumph in S. Hieromes words which he Ad Heliodor borrowed from the Prophet Hosea O mors quae fratres Hos 13. 14. diuidis amore sociatos crudelis ac dura dissocias Deuorasti Deuorata es O Death that art wont to part owne-brothers and inexorable as thou art doest separate those friends whom affection hath made one thou hast deuoured but art now deuoured thy selfe Now for the Graue it is true that as Iob describes Iob. 10. 22. it it is a Lâ—nd of Darkenesse and Confusion but yet Good Conscience that suckes comfort out of Gall and Worme-wood iâ— not in this case destitute For can Darkenesse strike terrour when
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
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
Pro. 28. 1. and keepes him in heart and resolution against the outragiousnesse and virulencies of al Aduersaries of all creatures For his Birth being Royall and Christ his Elder Brother according to Ioh. 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 reuerence him the Diuels feare him and the wicked crosse the streets when they spy him as not able to looke vpon the sober and vndaunted Maiestie that shineth in his face Thus mercie imbracing Ps 32. 10. him on euery side he lifts vp his head vnto the Heauens looking for the Tit. 2. 13. blessed hope and appearing of the glorie of the mightie GOD and of his Sauiour Iesus Christ Besides the Comfort of Conscience is sound and sincere without mixture and infection of attendant griefe vnlesse in some sharpe assault and conflict but is perfectly refined in the life to come from all drosse of sorrow and discomfiture This a thousand times more than this is his blessed estate that feeles in his soule the Ioy of the Holy Ghost The Lord The Searcher of Hearts knowes that I vse no Hyperbole or ouer-commendation no I speake no more then the Children of GOD finde daily in themselues by sweet experience Now for the Delights of Vnregenerate men oh how Base they be and how Compounded And first for the Vilenesse of Sinfull Pleasure it will the better bee discouered if we shall vnmaske and vn-muffle her painted face sophisticated beautie And to begin with him who loues not to come behinde I meane the Lofty and Elated Spirit that spends himselfe and his estate on vanity what can be conceiued more sordid and dishonourable than to thinke to purchase the title of Generositie by swearing deepe oathes on no occasion in the presence of the liuing GOD as if Hee were an Idoll of Woâ—d or Stone on whose shoulder the Churchbirds sit and proyne themselues and sometimes pecke him in the face And what more in-glorious and degenerate than like a silken Pompeian to discourse of warres and swords and helmets and that with a shrug and peaking out of the necke and other such eluish gesticulations as who would say his fingers itcht till he came to hand-blowes when all the world knowes him to bee soft and feminine much fitter to spin amongst Ladies with the last Assyrian Monarke than to dare to meete Caesar the Man of Men in the field of Pharsalia Yet do but intimate in friendly manner that this kinde of life is Sybaritish abiect and vnbeseeming a Christian he will forthwith cast vp his hayre backward and giuing it a shake will sternely tell you that you are a fellow a degree below Basenesse it selfe Quae quidem mihi vox pecudis csse videtur non Hominis I protest I am loth to bedabble my pen with Rhumes and Distillations much more to taint it with the noysome steames of Luxuriousnesse yet lest I become an accessarie to Intemperancie and partake in the plagues of Vinking Prophets I cannot but prosecute this subiect further Is it not absurd that a man should so befoole himselfe as to thinke to wring from others an acknowledgement of his greatnesse by making a disdainefull mouth and casting out Smoke which yet is but the commendation of a Chimney And is it not more then ridiculous that hee supposes you note not his magnanimousnesse vnlesse he drinke till he tumble in the floore Doth not this rude and brutish demeanour rather become a Boore of Germanie then a Gentleman of England And what more grosse and ignominious then to bow the knee to Bacchus with a Paganish deuotion and to be alwaies offring large sacrifice to the God Bel nay to the God a Whose God is their Belly In Serm. Bellie I had almost Phil. 3. 19. said to the Goddesse Cloacina O Augustine thou saidst true Est blandus Doemon Ebrietas dulce venenum suaâ—e peccatum quam qui in se habet se non habet quam qui facit non facit peccatum sed ipse totus est peccatuÌ„ This same Drunkennesse is a flattering Diuel a sweet Poison a delightful Sin which whoso hath in himselfe hath not himselfe and he that vses it is not sinful in the Concrete but sinfulnesse it selfe in the Abstract Were the Prophet Amos Amos 4. 1. aliue though he were a Magistrate of Samaria that were thus licentious hee would call him Kow of Bashan as one that at once had put of both his Nature and his Sexe I know that Lyra expounds those Kine of Bashan of the Popish Ladies of Israel that ranne gadding to their Calues at Dan and Bethel and there kist them and lickt them and at their parting fild the ayre with Lowing like the Kine that went with the Cart to Bethshemesh 1. Sam. 6. 12. but I rather follow S. Ierome and others who meane it of the Gallants of Israel Now as the pleasure of the sensuall man is base and course-grained so is it euer mingled with some vnpleasant sense of euill according to that of Salomon Euen in the midst of laughter Pro. 14. 13. the heart is sorrowfull Thus Haman the Agagite hauing Ester 5. 13. the glory of riches children promotion fauour of the Prince esteemeth them nothing because Mordecai the Iewe would not rise vp in the gate and doe him obeysance CHAP. XXVI That the Comfort of Conscience is Immutable and Durable SVch is the Instabilitie of human affayres and the calamitie whereto all men are subiect that as the Prophet Ieremie complaineth Lam. 3. 5. they that did feed delicately are desolate in the streets and they that were brought vp in Scarlet imbrace the dunghill Sampson that invincible Nazarite and Type of Christ that slew a thousand Philistines with a Iaw-bone bare away the Gates of Azzah on his backe and Iudges 16. 21. Pet. Mart. brake cords as thrids when they feele the fire had his eyes digd out of his head with a Bodkin so that teares oâ— bloud ranne trickling downe his cheekes Zedekiah King of Iudah in the 2. King 25. very prime and strength of his daies had his Sonnes slaine before his face after which woefull spectacle his owne eyes were put out and hee bound in chaines and carried captiue to Babel Proud Nabuchadnezzar Dan. 4. 27 28 30. that walking in his Royall Palace spake thus in a brauerie Is not this Great Babel that I haue built for the house of the Kingdome by the might of my power and for the honour of my Maiesty Euen while the word was in his mouth was told by a voice that came downe from Heauen O King Nebuchad-nezzar to thee bee it spoken thy Kingdome is departed from thee The very same houre was this thing fulfilled vpon him and he was driuen from men and did eate grasse as the Oxen and his body was wet with the dew of heauen till
must vnderstand that Sapiens miser plus miser quà m Rusticus miser The wise man in his affliction is more passionate then the vnlearned for hee knowes how to exaggerate the causes of his griefe whereof the other cannot skil And though no outward crosse lye on him yet is hee so sensible and apprehensiue of his sinne that the continuation of his Pilgrimage is but a vicissitude of Ioy Sorrow He is euer sighing out this Prayer with S. Bernard Eripe De Interior Domo 31. me Domine ab Homine malo idest à Meipso Deliuer me O Lord from the Vngodly Man that is from mine own selfe And casting back his eyes on the seuerall passages of his life hee findes it to be Peccatâ—m or Sterilitas either Sinne or Barrennesse so his conclusion is this after all debatements Nullum inuenio peccatum à Bern. de Inâ— Do. 33. quo non sim aliquo modo inquinatus I finde no sin wherewith in some sort I haue not beene defiled This this was it that made DAVID water his Psa 6. 6. couch with his teares made him fast and go barefoote 2. Sam. 15. 30. and put sack-cloth on his loynes as if hee had beene at the brim of Despayre Psal 77. 7. as in truth hee was And so was Iob when the Iob 6. 4. Lord set him vp as a Butt to shoote at and sent poisoned Arrowes singing into his bosome So that it is not a matter of dislike to see a brother Afflicted in minde but rather of reioycing forasmuch as Trouble of Conscience is a necessarie part of Repentance without which there is no hope of Saluation CHAP. XXXVIII Of sundry Comforts against excessiue griefe for Sinne and first of the Consideration of the Insâ—nâ—tenesse of Gods Mercie IT is a worthy obseruation Super Cantica Serm. 38. of S. Bernard that The Ignorance of God bringeth foorth Despaire For when the Christian is in his Agonie his owne carnall reason will assault him on this manner Quid facis Et vitam istam vis perdere futuraÌ„ What now Wilt thou lose this life the other too Nequaquam pro tot tantis peccatis nec site excories sufficies satisfacere Thou shalt neuer be able to satisfie for thy sinnes so many are they and so enormous no not if thou shouâ—â— flay thy selfe Which sharpe temptation must be thus resisted Graue 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 confesse is deepe and dangerous but I flye for cure to one that is Omnipotent I should vtterly Despayre but that I haue found so incomparable a Physician For though my sins Psal 40. 12. haue taken such hold on me that I am not able to looke vp and that they be more in number then the hayres of my head so that my heart faileth mee to recount them yet are they not Infinite as is Gods Mercie And therefore if Satan shall whisper in mine eare that my sinnes are greater than can be forgiuen I will answere him out of S. Bernard Mentiris Latro quia maior est Pietas Dei quà m quaeuis iniquitas Thou liest thou theefe for the goodnesse of God is greater than my wickednesse either is or can be The Lord describing him selfe for the comfort of his chosen repeateth his Mercie Exod. 34. 6. eight or nine times together is Hee so Rich in Ephes 2. 4. Grace and shall I bee so poore in Faith Is it not his Mercie that is Communis Peccantium Portus The Common Harbour of all Penitent Sinners For it is not the Wisdome of God nor his Power nor Iustice that keepes the broken heart from dying away but his Mercie which al men find by experience to bee the sweetest proprietie of his Nature Saint Bernard in a certaine De Euang. Sept. Panum Sermon makes mention of a Seuen-fold Mercie which hee sayth each Childe of God may find in himselfe The First is a Preuenting 1. Mercie by which the Lord preserues his Elect from falling into grosse euils Fateor fatebor sayth hee nisi quia Dominus adiuuit me paulò minùs cecidisset in omne peccatum anima mea I doe and will ingenuously confesse that vnlesse the Lord had preserued me by grace my Soule had gone neere to haue lasht into all sinne The Second is a Forbearing 2. Mercie whereby the Lord waiteth for the Conuersion of a Sinner In regard whereof the same Authour writeth thus Ego peccabam tu dissimulabas non continâ—bam a sceleribus tu à verberibus abstinehas I sinned O Lord and thou seemedst not to regard it I contained not my selfe from wickednesse but thou abstainedst from scourging mee for the same The Third is an Altering 3. or Changing Mercie which makes a man settled in the resolution of holinesse where before hee was prophane and loose in his behauiour The Fourth is an Imbracing 4. Mercy whereby GOD assureth the Conuert of his Fauour The Fifth is a Confirming 5. Mercie which strengthneth and vpholdeth the Righteous in his goodnesse The Sixth is a Mercie 6. that sets him in the hope and expectation of Glorie 7. The Seuenth is a Crowning Mercie where is Liuerie and Seysin and full possession of the Kingdome of Heauen Thus the Lord hath Seuen Mercies nay Seuentie times Seuen Mercies euen an innumerable multitude of compassions for the poore distressed sinner that groneth vnder the burden of his transgressions Therefore if I Pray this shall be Luk. 18. 13. my Petition O GOD be mercifull vnto me a Sinner and if I giue thankes this shall be Psal 136. the foot of my Song For his mercie indureth for euer for his mercie indureth for euer CHAP. XXXIX Of the Second Comfort in trouble of Conscience which is the Meditation of the bloud of Christ NExt when my Soule is heauie vnto Death I must haue recourse to the Bloud of Christ whose propertie 1. Ioh. 1. 7. is to cleanse from Sin and to make an atonement betweene GOD and Man Col. 1. 20. And for my further increase of comfort I must call to minde the seuerall Effusions thereof as they are recorded in Scripture The first bloud he shed Luk. 2. 21. was at his Circumcision when hee was but Eight dayes old which Saint Bernard De Passion Do m. c. 36. cals Maturum Martyrium A Timely Martyrdome To which end hee further addeth Vix natus est Coeli Gloria Coeli Diuitiae Coeli Deliciae dulcis IESVS eccerecenti ortui Crucis dolor copulatur Scarce was sweete IESVS come into the World who was the Glorie the Riches the Delight of Heauen but he vnderwent the painfulnesse of the Crosse The Second effusion of Bern. De Passion Dom. bloud was in his Agonie wherof S. Bernard speaketh thus Ecce quà m Rubicundus quà m
totus Rubicundus Behold how Red and how all-ouer Red He is for Saint Luk. 22. 44. Luke affirmeth that his sweat was like droppes of bloud trickling downe to the ground The Third effusion of Iohn 19. 1. bloud was at his whipping O cum quanta quantitate putas illum sanctissimum sanguinem è conscisso corpore flagellato distillasse in terram Oh in what abundance thinke yee did that most Sacred bloud of his powre downe from his torne and scourged bodie euen vnto the ground The Fourth effusion of Iohn 19. 2. bloud was when the Crown of Thornes was despightfully clapt vpon his head Nec hic puto defuisse Riuos Sanguinis sayth Saint Bernard Nor can I thinke that at this time there wanted Riuers of Bloud The Fifth effusion of Ioh. 19. 18. Bloud was vpon the Crosse where his hands and feete and side were pierced Quis vnquam tam grauia tam pudenda pâ—ssus fuit Who was euer thus cruelly and thus shamefully handled Contendunt Bern. De Passione Passio Charitas illa vt plus ardeat ista vt plus rubeat His Passion and Loue doe striâ—e together that that it may bee hotter this that it may bee redder O suaâ—â—ssime vniuersorum Domine Saluator Bone IESV quales tibi condignas gratiarum referre potero actiones O blessed IESV the most graciouâ— Lord and Sauiour of all thy Chosen How can I render thee sufficient thankes for thy Garment is dipt in Bloud and Reuel 19. 13. Isai 53. 5. the chastisement of my Peace hath beene vpon thee from the beginning of thy dayes vnto thy death yea and after thy Death CHAP. XL. Of the Third Comfort in trouble of Conscience which is the Consideration of the Indefinitenesse of GODS Promises WHEN Satan that Murtherer from Ioh. 8. 44. the beginning shall lay the Razor close vnto my throate and shall labour to threape mee downe that though there were an Ocean of Christs Bloud yet not â—â—ut drop belonged vnto 〈◊〉 to then stands it me in hanâ—â—hpitch my thoughts vp At the Vniuersalitie of Goâ—â— Promises where-from Icâ—â—s not exempt my selfe wiâ—â— out iniurie to GOD 〈◊〉 preiudice to mine 〈◊〉 Soule For sith the 〈◊〉 proclaimes a Generall Paâ—oâ—on in the Prophet Ho Euerie one that thirsteth come ye Isai 55. 1. to the Waters and that our Sauiour inuiteth All that arâ— Wearie and Heauie-laden Mat. 11. 28. to come vnto him why should I be so cursedly vngratefull as to except my selfe aboue all other and wilfully refuse the gracious offer of my saluation Nay 〈◊〉 should I not rather 〈◊〉 thus with S. PAVL 1. Tim. 1. 15 â—â—rist Iesus came into the World to â—â—nners â—â—erefore he came to saue ME the 〈◊〉 of Sinners CHAP. XLI 〈◊〉 the Fourth Comfort in â—â—rouble of Conscience â—â—hich is the Consideration 〈◊〉 most grieuous Sinners 〈◊〉 that haue beene pardoned vpon their Repentance SVCH is the subtletie of the Spirituall Aduersarie â—â—at in the practicall discourse before the committing of some crime hee inchanteth the Sinner with the spell of Mercie but when he hath once intangled him in his Net hee shewes him nothing 〈◊〉 the sanctions of the La◠〈◊〉 bring him to vtter abaâ—ment and confusion 〈◊〉 which time I must remeâ—ber those mightie Sinn◠〈◊〉 that haue beene forgiueâ— vpon their serious humiliation And thus I must reason Am I worse the DAVID that went in tâ— 2. Sam. 11. Bathsheba and imbrued his handes in the bloud of Vriah 2. Kings 21 2. Chron. 33. Am I worse then Manasses Idolatrous Murderous Notorious Manasses Am I worse then Peter that Mat. 26. 74 curst and band and forswore his Sauiour Am I worse then Mary Magdalen Luke 8. 2. that was possest of Seuen Deuils Am I worse then the Iewes that scourg'd and Acts 2. 36. â—7 41. spit vpon and reuiled and crucified the Lord of Lifeâ— Since these haue obtained pardon vpon Repentance what should barre MEE from it vpon the same condition O but my Righteousnesse is like the morning dew for my Conscience tels mee that I haue had many fearefull Relapses To this I answere from Chrysostome In Psal 51. Contra Nouat 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 Repented a thousand times I say Despayre not but still betake thy selfe to Repentance I dare affirme it and Scripture will beare me out Some of the Scribes and Pharises and others that those damned Wretches that committed that vnpardonable sinne against the Holy Ghost might haue bin forgiuen if they could but haue Repented For we must not thinke that that Hell-blacke sinne is in it selfe irremissible but for that it is his nature that fals into it to abhorre all motions vnto grace and goodnesse Then blessed GOD create in mee a New heart and giue mee the singular gift of Regeneration I craue not Riches nor Honour nor Long life but Repentance Repentance is the thing I sue for O Lord vouchsafe it mee for Iesus sake vpon my bare knees I aske it CHAP. XLII Of the Fifth Comfort in trouble of Conscience which is the Consideration of Gods fatherly Chastisements accompanying it IN my importable pressures and afflictions when that I feared is come vpon mee when I am bereft of Wife Children Parents Health Libertie Maintenance this makes my Cup of Gall and Vineger to runne ouer that my Conscience informes mee of my life either openly led in prophanesse or vailed ouer with an hypocriticall precizenesse and besides Satan insulteth in my miserie and like Shemei rayles and throwes stones at mee as if I were the Monster of the World But as expert Physicians fetch from the Scorpion an helpe against her poyson so must I extract from the Matter of my woe a Preseruatiue against it And thus I must hearten vp my selfe It is euen so O LORD Whom Heb. 12. 8. thou louest thou chastnest and scourgest euery Sonne that thou receiuest If I bee without correction whereof al are partakers then am I a Bastard and not a Sonne Hieron ad Castrut Quid inter Reges Iosia sanctius Aegyptio mucrone intersectus est Quid PAVLO sublimius Neronianum gladium cruentauit What King was euer holier than Icsiah Yet was hee slaine by the Sword of Aegypt Who more heroical than Paul yet died he by the blade of NERO. Magna ira est quando peccantibus non irascitur Deus GOD is Ibid. thorowly angry with Sinners when hee seemes not to be angry at all CHAP. XLIII Of the sixth Comfort in trouble of Conscience which is Mourning for sinne IF when my Conscience is vpon the Racke and that I call my saluation into doubt I can lament my sinnes and rebellions with brackish teares or sorrowes equiualent I haue iust cause of consolation For first it is certaine that
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
is the Booke of all comfort which if wee perceiue not the fault is in our pallate according to that of S. Augustine Mel amarum Febrienti Not hony In Psal 19. it selfe but is bitter to the Aguish I confesse the Bookes of Heathen Writers doe promise comfort in calamitie but alas they performe it not but are like a Brooke Iob 6. 17. that swels in winter when there is no neede of it and is drie in Summer when the Passenger fainteth and panteth for heate For being ignorant both of Sinne the wound and of Christ the Remedie the succour they afford must needs bee wearish No if wee will haue good Gold wee must go to Ophyr if good Balme to Gâ—lead if good Wine to Christ at the wedding of Cana and if good tidings to the Booke of God For to make a voyage when the minde is deadded to Gentile Authors for refection especially to their merrie Poets is little better than 1. Kin. 10. 22. trauelling to Tharshish for Apes and Peacocks I appeale to all the Seruants of God and chiefely to the old experienced Souldiers of Iesus Christ if euer they were eas'd of the Sting and tumour of Conscience by any writing vnder heauen but the Bible or by some Booke that hath borrowed all the sweetnesse it hath thencefrom And more let them say if at any time they hasted to this Fountaine of liuing waters taking with them their Pitcher that is true Faith and came not backe with wonderfull refreshment There is a rare and profitable History recorded by S. Augustine of Himselfe in Lib. 8. c. 12. his Confessions His words are these Recalling to minde and aggrauating my miserie there arose a great storme which brought foorth a pealing showre of teares Wherevpon I went aside from my friend Alipius that I might more freely giue my selfe to weeping And laying me downe vnder a certaine Figge-tree mine eyes gusht out with riuers of waters and thus I bemoned my selfe to God O Lord how long how long wilt thou bee angry with me For euer I beseech thee remember not my former wickednes For I perceiu'd that still I was hopled in it and therefore I tooke vp 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 turne I not Now this present houre from the filthinesse of my life At which words deliuered with bitter mourning mee thought I heard a voice thus singing from the next house Tolle Lege Tolle Lege Take vp and Read Take vp and Read Then changing my countenance and pondering the matter carefully and aduisedly I returned to Alipius where I had left my Booke of the Epistles of S. Paul I snatcht it vp and opened it and read to my selfe this place which first presented it selfe to mine eyes Not Rom. 13. 13. 14. in Gluttonie and Drunkennesse neither in chambering and wantonnesse nor in strife and enuying But put ye on the Lord Iesus Christ and take no thought for the flesh to fulfill the lusts of it Nec vltra volui Legere nec opus erat Nor would I reade any further nor needed I for so soone as I came to the end of this clause my minde was secured al doubts dislodged If here it bee demanded what parts of Scripture are fittest to bee read for the stay of Conscience I answere that for the Old Testament the Prophet Isaiah in the iudgement of Saint Ambrose who counselled Aug. Confes l. 9. c. 5. S. Augustine propounding the same question to bee conuersant in him aboue others no doubt because he wrote so cleerely of the Messiah to come as if hee had beene already incarnate But Athanasius and Prolog in lib. Psal Ad Rust Mon. Basil Augustine Ierome and Chrysostom and almost al the New Writers stand so deeply affected to the Book of Psalmes that they hold it the Store-house of all good learning the Diuine Mâ—stris both of Faith and Vertue and the perfect Anatomie of the Soule And therefore their aduice is that as Alexander the Great was woont to put the works of Homer in the most precious Casket of King Darius which glittered all-ouer with gold and gemmes so that euery Christian especially those that are burdened in Conscience would locke vp the Booke of Psalmes 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 proueth I am of Zanchies De Natur. Dei c. 3. opinion that those Doctrines are most excellent which our Sauiour Christ deliuered with his owne mouth as his Sermon vpon Mat. 5. Luke 4. Iohn 17. the Mount at Nazaret at Capernaum and those heauenly Prayers which hee made a little before and at his Death Where it must be cautiously remembred that though in the Sermons of our Sauiour there be found some sentences of terrour and deiection yet as Luther Vpon the Galatians noteth they properly belong not to his office of Mediator-ship and were only bent against the viperous generation of the Pharises and others of that straine CHAP. XLVI Of the Ninth Comfort in trouble of Conscience which is Singing of Psalmes THere are sundry Reasons 1. why the Lord would haue the chiefe points of Religion included in Numbers by the sweet Singer of Israel One is that they might be transmitted pure and without deprauation to posteritie for they runne so eeuenly and so harmonically vpon feete that if there want but a word or syllable the errour is deprehended Secondly it is done for the 2. helpe of memorie for Concinnitie of Numbers is sooner learn'd and longer retain'd then Prose Thirdly as Athanasius 3. obserues it putteth vs in minde of the harmonie of our actions Fourthly it serueth for the 4. comfort of the Godly who are often more cheared by Psalmoaie than by Prayer In this last respect S. Augustine thus describeth a Prolog in lib. Psal Psalme Psalmus Tranquillitas animarum est Signifer Pacis A Psalme is the Tranquillitie of Soules and the Standerd-bearer of Peace With the which agreeth that of S. Ambrose Psalmus Praefat. in Psal est vox Ecclesiae clamor Iucunditatis A Psalme is the voice of the Church and the Noyse of Reioycing And truely it is verified in the experience of the Saints that deuout Singing of Psalmes causeth teares of ioy to stand in the eyes if yet wee may call them teares and not rather the Dew of Heauen with Saint De Scala Claustrali Bernard To this purpose saith S. Austine Psalmus etiam Prolog in lib. Psal ex corde Lapideo Lachrymas mouet A Psalme fâ—tcheth teares from a flintie heart Nay he sticketh not to affirme that the Singing of Psalmes and Hymnes vnto the Lord with a grace in our hearts doth inuite the Angels