Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	good_a	witness_n	witness_v	2,329	5	9.9757	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05099	The second part of the French academie VVherein, as it were by a naturall historie of the bodie and soule of man, the creation, matter, composition, forme, nature, profite and vse of all the partes of the frame of man are handled, with the naturall causes of all affections, vertues and vices, and chiefly the nature, powers, workes and immortalitie of the soule. By Peter de la Primaudaye Esquier, Lord of the same place and of Barre. And translated out of the second edition, which was reuiewed and augmented by the author.; Academie françoise. Part 2. English	La Primaudaye, Pierre de, b. ca. 1545.; Bowes, Thomas, fl. 1586.	1594 (1594)	STC 15238; ESTC S108297	614,127	592

is in him But I speake not nowe of this diuersitie but of another which happeneth to men in all ages and at all times For there is great difference to be seene in a mans face according as hee is either merry or sad angry or pacified humble and modest or loftie and proude For if hee be quiet and modest hee will haue a sweete milde and gracious countenance if hee bee angry hee will haue a furious face as though hee were transfigured into a sauage beast hauing fierie eyes as if hee cast from them flames of fire hee will cast foorth smoake at his nosethrilles as if hee had a fornace kindled within him his whole countenance will be as redde as if fire came out of it Therefore it was not without reason saide of a Philosopher that angry and furious men shoulde beholde themselues in a glasse to the ende they might know thereby how such passions change their countenance and how they are transformed thereby and looke hideous and fearefull And if a man be lofty and arrogant his visage will testifie the same sufficiently especially his eyes and eie-lids which will be lifted vp as if pride and arrogancie had there placed their seate For if wee denie or graunt any thing that pleaseth or displeaseth vs wee declare it by them speaking by signes as the tongue doeth by woordes And although pride be conceiued and bredde in the heart yet it is seated on the eye-liddes where it sheweth and manifesteth it selfe For seeing it desireth alwayes to be aduaunced and to be lift vp aboue all yea to be alone without any companion that place is very fitte and conuenient for it being high emiuent and apparant But a proud person ought to consider that that place is very much declining to the ende hee may thinke of the danger of falling downe as they that are in some high and sleepe place where they can take no holde For it can not bee but that pride will haue a fall howsoeuer it may seeme long first For that sentence of Iesus Christ is alwayes true who sayeth that Whosoeuer will exalt himselfe shall be brought low and whosoeuer will humble himselfe shall be exalted The eyes also do speake and testifie of the heart within For if the heart bee humble modest chaste and well stayed the eyes will be so answerable thereunto that their very lookes will declare sufficiently howe it standeth affected Contrariwise if the heart bee proude vnchaste loose impudent and lasciuious the looke and countenaunce of the eyes will openly bewray the same Also wee say commonly of such as haue lost all shame that they haue brazen and shamelesse foreheads And it seemeth that the French worde Affronteur is deriued from thence because they that are of that occupation must haue good foreheads they must be bolde and shamelesse like to harlots and murtherers And as shame is seated and appeareth principally in the forehead and cheekes so is it a note of impudencie when shame is banished from thence as that which then possesseth the place assigned to shame and modestie Therefore the Scripture attributeth a brow of brasse and of yron a hard forehead and a strong face to them that are impudent and past grace to such as are vntractable and rebellious By these things then we know how the face is the image messenger and witnesse of all the affections of the heart insomuch that it is very hard for him do what he can to couer and conceale them Also it is the image and witnes of a good and euill conscience For as a good conscience causeth it to appeare ioyfull and open so contrariwise an euill conscience maketh it sadde and hidden as it were the visage of a condemned person We commonly call Physiognomy the Science whereby men iudge of the nature complexion and manners of euery one by the contemplation of all the members of the body and chiefely of the face and countenance But there is no Physiognomy so certaine as that which-wee haue nowe touched whereby men may bee easily conuinced of that which they thinke to hide in their heartes which notwithstanding is quickely descried in their countenances as if wee read it in a Booke Nowe it is time to enter into our edifice and building there to contemplate the internall and spirituall senses which the foule vseth in her woorkes and operations But first wee will make the way more easie to attaine to so high a matter by learning briefely what is the nature faculties and powers of mans soule and what are the sundry kindes of soules the burthen whereof I lay vpon thee ASER. Of the nature faculties and powers of mans soule of the knowledge which we may haue in this life and how excellent and necessary it is into what kindes the life and soule are diuided Chap. 21. ASER. If God hath shewed himselfe wonderfull in the creation composition nature and vse of the externall senses and members of mans body of which wee haue hitherto discoursed both in the matter whereof they are made and in the forme giuen vnto them and in all other things that belong vnto them no doubt but wee shall haue much more cause to maruaile at the excellent workemanshippe of his prouidence in the composition nature and vse of the internall senses and members which lie hidden within the bodie whereof the sequele of our speach requireth that wee shoulde intreate For these are the principall by meanes of which the other receiue life and are kept and preserued in life But forasmuch as the soule giueth life to the whole body and to all the members thereof wee are withall to consider of the nature thereof what faculties and vertues it hath and howe it worketh in all the partes of the bodie according to that knowledge which GOD hath giuen to men both by the testimonie of his worde and by the effectes of the soule For neither the bodie nor any member thereof shoulde haue any more motion or feeling then is in a blocke or stone if it had no soule to giue it life For this cause after Iob hath spoken of the creation and composition of his body hee addeth Thou hast giuen mee life and grace and thy visitation that is to say thy prouidence hath preserued my spirite This agreeth with that which we haue heard before of Moses where hee sayeth That the Lorde made man of the dust of the ground and breathed in his face breath of life and the man was a liuing soule First therefore wee must vnderstand that there are in man three kindes of faculties and vertues that worke continually within him and neuer cease the first is commonly called Animal the second Vital the third Natural Of these two latter wee will speake heereafter Concerning the Animal facultie it is diuided into three kinds the first is called Principall the second Sensitiue the third Motiue The Principall is diuided by some into three kindes by others into

flaming euen after such a maner that it amaseth them as if it thundred down vpon thē Therfore it fareth with thē as it doth with drunkards frantik persons who know not whether they haue any soule or sense any mind or conscience so long as they are drunke out of their wits vntil such time as they haue slept their ful are restored againe to their right wits So that howsoeuer this word Conscience is vsed it is properly a iudgement that is in our mind whereby we approoue that which is wel done reprooue the contrary According then as our iudgement is vpright and sound or weake corrupted good or euill so also haue we our conscience either more right or more crooked But as it cannot otherwise be but that they who haue eies see the light although they will not see it or say they doe not see it so it cannot be but that the eies of the mind beholdeth the natural light that is in it and those things that are discouered vnto it thereby seeing it proceedeth from God who is the fountaine of al light and who will neuer suffer it to be so cleane extinguished in man but that still there remaineth sufficient to condemne him withall Therefore the very Heathen coulde say that a wicked person could neuer be absolued by himself nor yet escape and flee from his own iudgement and condemnation he being iudge of himselfe So that although the wicked and vniust oftentimes escape the iudgement of men yet they can neuer saue themselues from their own iudgement which their conscience alwaies executeth after the perfection of their processe For it exerciseth foure offices against them The first is the office of an Accuser the second of a witnes so it is as good as a thousand as we vse to speake the third of a Iudge the fourth of an executioner and hangman For seeing the iudgement of the conscience is ordained and established by God from heauen in that which is well done there alwayes followeth to it tranquilitie rest and ioy of heart and in that which is wickedly done dolor and torment which punisheth the offence taketh vengeance of him that hath committed it Heereof it is that none liue in greater feare then the greatest contemners of God that are most giuen ouer to all kindes of vice and wickednes and who declare most euidently by their works that no feare of God or of his iudgements holdeth them in For they liue as if they carried death alwayes in their bosome howe good a face soeuer they set vpon the matter outwardly And because they cast all feare of God farre from them he vouchsafeth them not the honour to giue them a heart to feare him as they ought but hee beateth downe their pride in such sort that he causeth them to stand in feare not only of men of tempests of thunders and of lightnings but hee terrifieth them also by dreames and maketh them to tremble at their owne fancies yea they quake oftentimes at flies and mice and such contemptible things but yet so as this feare commeth from a higher cause For it is sent of God who thus derideth his aduersaries making himselfe terrible in his creatures to them that know him not neither feare him as their Creatour and the Creator of those his creatures I say then that although we had no other testimonie in vs of any God or of any diuinitie and diuine nature and so consequently of his iudgement in a second life yet this ought to suffice vs that commeth from feare which is a naturall perturbation in man as we haue heard For whosoeuer feareth declareth plainly thereby that there must of necessitie be some power aboue him that is able to hurt him For he that is assuredly perswaded that nothing can hurt him is voide of feare Nowe there is no humane power or creature whatsoeuer it be that is able to deliuer men from all feare no not the greatest Emperours Kings and Princes themselues who are most feared and redoubted and who cause all men to tremble vnder them being as it were terrestriall gods amongst other men Nay these men themselues are so farre from being deliuered from all feare and terrour that very seldome any liue in greater feare then they doe as they declare plainely in that they must alwayes haue a great garde of men about them and yet can not euer auoyde those daungers which they feare For it often commeth to passe that they are slaine eyther by poison or sworde or by some other kinde of violent death and that by such as should haue kept them or whome they trusted most as is to be seene by dayly experience But albeit there were no other feare then the feare of death which is commonly greatest in the wicked and which they can not finally auoyde yet they can not but liue alwayes in feare And liuing so they must acknowledge will they nill they that there is some other power greater then their owne which causeth them to feare and before which they must one day appeare For if it were otherwise why shoulde they feare Nowe whilest wee seeke for this power wee must of necessitie come to one soueraigne power vnder which all other principalities are raunged and which hath no other aboue it selfe And being come thereunto wee must withall conclude that this power can not be humane but must needes bee diuine and so consequently eternall and infinite or at leastwise they must confesse that they cannot comprehend this power This being so I thinke wee may fight against the Atheists with the same reason whereby they woulde perswade themselues that there is neither God nor Diuinitie but onely in the opinion and fantasie of men and that their feare vnto which they are alwayes subiect hath put this opinion of God into their heades Therefore they alleadge that which a Heathen Poet sayde agreeable to this opinion of the Epicures namely that feare was the first that made Gods in the worlde For men being possessed therewith and not finding such helpe amongest all the creatures as can deliuer them from all those dangers which they feare they must seeke for an other without the creatures which can not but bee a diuine power if there be any at all as in trueth there is Whereunto if Epicures and Atheists will giue no credite I would fain know of them what is the cause of this terrour and feare which is of such vertue and power in the hearts of all that no creature whatsoeuer being partaker of reason and vnderstanding can goe beyond it or is able to plucke it wholly out of his heart and vtterly to extinguish it as euery one feeleth by experience in himselfe and as these men of whome wee speake confesse by their owne sayings Therefore I can hope for no better from them in defence of their impietie but that they should stirre maliciously against the testimonies of their owne

soules in what sence not only the Poets and heathen Philosophers but also Saint Paul haue sayd that men were the generation and linage of God of their error that say that soules are of the very substance of God of the transmigration of soules according to the opinion of the same Philosophers Chap. 84. 509 The chiefe causes as learned men thinke 〈…〉 Pythagoras and 〈…〉 transmigration of soules and transformation of bodies the ancient opinion of the Iewes touching the same thing Chap. 85. 515 Of the Pythagoreans of these dayes amongst the Christians and of their foolish opinions of the opinions of many Doctors and and Diuines touching the creation and ordinary generation of mens soules of the moderation that ought to be kept in that matter of the cause of the filthinesse and corruption of mans soule Chap. 86. 5●● Of those powers and properties which the soule of man hath common with the soule of beast●● of those powers and vertues which are proper and peculiar to it selfe according to the Philosophers of the difference and agreement that is betweene humane philosophie and christian doctrine touching th●se things Chap. 87. 5●6 How men can haue no certaine resolution of the immortality of the soule but by the word of God of the peruersnesse of Epicures and Atheistes in this 〈◊〉 of the chiefe causes that hinder 〈◊〉 from beleeuing the immortality of the soule and of their blockishnesse and euill iudgement therein how wee must seeke for the image of God after which man was created in his soule Chap. 88. The twelfth dayes worke 5●● OF those who desire the returne of soules departed to testifie their immortality what witnes hath binne sent vs of God out of another world to resolue vs therin Chap. 89. 53● Of naturall reasons whereby the immortality of soules may be prooued against Epicures and Atheists and first of the argument taken from the faculty of knowledge which the soule hath and from that knowledge of eternity which 〈…〉 howe it appeareth that it is not begotten of this corruptible nature because it ascendeth vp vnto God and how by a speciall benefite of God it is dayly created and not by the vertue of nature Chap. 90. 541 Of the argument for the immortality of the soule that may bee taken from that natural desire therof of perpetuitie which is in it of another argument to the same purpose of the desire which men haue to continue their name and memory for euer an argument to the same end taken from the apprehension and terrour which men may haue both of the death of the body and also of the soule and spirite Chap. 91. 546 Of the agreement that may be taken from the delights and pleasures of the soule to prooue the immortality therof an argument to the same ende taken from the insatiable desires pleasures of men euen from such as are most carnall of the testimony which they may find euen in their vices to prooue the immortality of their soule Chap. 92. 551 Of the testimony that men haue of the immortall nature of the soule in their very body by the composition and frame thereof of that which is in the motion and rest of their soule how the creation of the whole world shoulde be vaine and how there should be no prouidence of God no religion no diuine iustice if the soule were mortall of the multitude and qualities of the witnesses that stand for the immortality thereof Chap. 93. 556 Of another argument for the immortality of the soule taken from that naturall desire which men haue of knowlege of Aristotles opinion touching the nature and immortality of the soule of other reasons of Philosophers to proue that the spirite cannot be a corruptible and mortall nature and how iust men should be more miserable and shoulde haue more occasion to feare and to eschew death then the vniust and wicked if the soule were mortall Chap. 94. 563 Of that prayse and reward which wisdome and vertue may receiue of man in this worlde how miserable it is ●f there bee no better prepared for them elsewhere how death would bee more grieuous and lamentable to the best learned and wisest men then to the ignorant and foolish if the soule were mortall how the best most certaine iudgement of men is for the immortality of the soule of them who not beleeuing the same say that it is good for men to bee in such an error Chap. 95. 569 Of those internall testimonies which all men cary within themselues to conuince them that doubt of the immortality of the soule and of the iudgement to come which shall be in eternall happinesse for the good and perpetuall torment for the euill howe the very heathen acknowledged asmuch by reasons taken from the testimonies of nature Chap. 96. The thirteenth dayes worke 575 OF the testimonies which euery one may take from his conscience of that feare vnto which all men are naturally subiect to prooue the immortality of the soule a iudgement of God vpon the iust and vniust how that which the Atheistes say that feare causeth gods amongest men serueth to ouerthrow their damnable opinion Chap. 97. 581 Whether Epicures and Atheists bee reasonable beasts yea or no and what reasons they bring to ouerthrow the immortality of the soule of the false opinion of Pliny touching the same and of his friuolous and brutish reasons to this purpose of the brutish conclusion vnbeseeming the whole race of mankind which hee maketh of this matter and of the iudgement of God vpon him Chap. 98. 588 Of them who say that wee cannot know by the light of nature but that the soule is mortall of them that alledge a place of Salomon against the immortality of the soule howe wee ought to consider of the iudgementes of God vpon Epicures and Atheistes how the absurdities which follow their doctrine declare plainly the grossenesse of it of the force of those argumentes that were produced before for the immortality of the soule Chap. 99. 594 Of the image of God in the soule of man and of the image of the worlde in mans body of the coniunction that is betweene God the Angels and men of the sundry degrees of Good that are therein of those lessons and instructions which wee ought to receiue from the wonderfull composition aud coniunction of the soule and body Chap. 100. FINIS THE FORESPEACH OF THE INTERSPEAKERS IN this Academy wherein is handled the cause of their future discourses touching the naturall historie of Man The names of the discoursers ASER which signifieth Felicitie AMANA Trueth ARAM Excellency ACHITOB Brother of goodnesse ASER My companions I greatly bewayle the misery of our age wherein so many Epicures and Atheists liue as are dayly discouered amongst vs in all estates and callings True it is that the disagreement in matters of religion amongst them that beare the name of Christians is very great and causeth much trouble in the Church neuerthelesse I doubt not but that

knowledge of God and obedience to his will bringeth to our heart wee may also iudge whether there be a paradise and another life and other ioy besides this which we receiue by corporall pleasures as beasts doe For this ioy that commeth to vs from such pleasures is common to vs with them vsually it endeth in sorowe and sadnesse But they haue no other that commeth vnto their soule of which they may haue any appehension as we haue And by the same consideration we may also in some sort iudge of that happines in which we shall be in the other life when this ioy shal be perfect in vs wherof we haue here but a very smal taste in respect of that we shal haue when we shal be fully reformed according to Gods image so that both our vnderstanding reason wil shal be made cōformable vnto him because we shal be wholy swallowed vp in his loue Contrariwise if here we feele a Hel which we cary about vs and which greatly tormenteth vs after we haue offended the maiesty of God especially when we haue cōmitted some horrible crimes this also is another argument whereby we may iudge whether there be not a Hel and vengeance from God to be executed vpon his enemies in another life For that sorow which our crimes committed doe breede in our hearts is within vs as a brand of this fire of Gods wrath which is daily kindled in vs more more Wherfore if there be in vs already such a vehemēt heat thereof when as yet the Lord doeth kindle but a litle the fire-brands of his wrath in our heartes how great shal it then be when all his wrath shal be set on fire Certainly they are very dull that doe not well consider and vnderstand it Now we haue heard heretofore how the heathen Philosophers concluded the immortalitie of mans soule by the nature thereof affirming that it is not created or compounded of corruptible matter but is of a celestiall and diuine nature by reason of that knowledge which it hath not onely of particular and corporal things as the soule of beastes hath but also of vniuersall and spirituall things and namely of God of numbers of order of the difference betweene vertue and vice and betweene honest and dishonest things For the knowledge of al these things is so naturall to mens soules that they are within them albeit they haue not receiued thē from without eyther by doctrine or instruction Whereby a man may easily iudge yea it followeth necessarily that they are created of a more excellent nature then is that of the elements of a nature that is incorruptible and perpetuall Wherefore it is verie euident that this knowledge thus naturall to mens soules is a certaine testimonie that they are not borne at all aduenture but are created by great arte and by a woonderfull prouidence of that diuine and eternall nature by which they haue their beeing namely God their Creatour for which cause also the knowledge of him shineth in vs. So also we may well iudge that God hath not in vaine placed in our nature the knowledge of the difference that is betweene vertue and vice betweene things honest and dishonest and that griefe which is to take vengeance in vs of those vices and crimes of which wee feele our selues guiltie And therefore the Heathen themselues concluded that there was not onelie a diuine iustice and nature which discerned good men from euill but also that there was another life after this in which this iudgement should bee made For they considered what great torments the wicked feele in their heartes and conscience after they haue committed horrible crimes and that there is none so audacious and obdurate not the greatest mocker and contemner of God and of his iudgments that can be who can always exempt himselfe from this dolour and paine notwithstanding hee labour with all his might to the contrarie For there is alwayes a certaine secrete vertue of Gods iustice which goeth beyonde them all and euermore punisheth the wicked Nowe it is certaine that these things come not thus to passe at all aduenture In like manner it is not possible that this knowledge which men haue to discerne vertues from vices shoulde bee a casuall thing and come thus to passe at aduenture without the certaine prouidence of God For if it were so that there were no punishment appoynted for vices and no more benefite or ioye prepared of God for the good then for the euill it should follow that all this knowledge shoulde bee giuen to man in vaine For it should doe him no more good then if hee were without it as brute beasts are Moreouer seeing all the wicked are not punished in this life it followeth necessarily that there is another life wherein they shal be punished and in which also God wil acknowledge the iust and cause them to enioy that good which he hath prepared for them For God cannot bee God but he must bee all-good aliust and almightie If hee be good hee cannot hate the good or them that doe it but loue them so as that hee cannot doe otherwise For howe shoulde hee not loue his like And as he cannot hate goodnesse or good men so hee cannot loue euill nor the wicked that follow after it but hateth them necessarily as contrarie to his nature Nowe Loue is of that nature that it cannot but desire and procure the good and honour of him whome it loueth as contrariwise hatred cannot but desire and procure the hurt and dishonour of him whome it hateth It followeth then necessarily that God beeing good and iust loueth good and iust men desiring and procuring their honour and their good and contrariwise that he hateth vniust and wicked men desiring and procuring their confusion and ruine And if hee haue this desire and this will no doubt but hee can easily and doeth also execute the same seeing hee is all-iust and almightie Truely this conclusion cannot seeme to bee ill grounded and those Heathen Philosophers who thereupon haue concluded the immortalitie of soules and the iudgement of God in another life had good reason so to doe For it is taken not only from the nature of man and from that image of God after which he was created but also from the very nature of God So that whosoeuer gainesayeth the same hath no more reason then if he saide that there is no God and that God is not God and that man is not man and that he differed in nothing from a beast neither God from the deuill And so not onely all nature shoulde bee ouer-throwen but God also the author and Creator thereof For we see almost vsually that the wickedst men haue the greatest honors in this world and liue most at their ease as we haue alreadie shewed If then there be a God and any prouidence and iustice in him now who can so much as thinke there is none but hee may also perswade

himselfe withall that there is no worlde nor any creature and that himselfe is not the same he is it must I say of necessitie follow that if God be there is also another life in which that iustice shal be perfourmed which is not heere executed and in which both iust and vniust shall receiue euery one the reward of his iustice or iniustice For it is impossible that God who is so good and so iust a nature shoulde create mankinde in that sort as if he had created the best and iustest part thereof onely to misery and wretchednesse and the woorst to ioy and happinesse Now continuing our discourse of those internall testimonies which euerie one of vs beareth within him of the immortalitie of the soule we will speake to morrow of conscience which presseth men to stand in awe of God and of his iudgements It is your part ASER to intreate of this matter The ende of the twelft dayes worke THE THIRTEENTH dayes worke Of the testimonies which euery one may take from his conscience of that feare vnto which all men are naturally subiect to prooue the immortalitie of the soule and a iudgement of God vpon the iust and vniust howe that which the Atheists say that feare causeth gods amongest men serueth to ouerthrow their damnable opinion Chap. 97. ASER The wicked may flatter themselues and labour as much as they list to rocke themselues asleepe in their impieties and horrible vices yet they cannot preuayle so much but they haue continually a warning-peece ringing in their eare and an Apparitour rapping at their doore without ceassing so that they cannot alwayes sleepe at their ease For that is euer true which the Lorde saide to Cain Why art thou wroth and why is thy countenance cast downe If thou doe well shalt thou not bee accepted and if thou doest not well sinne lyeth at the doore Which is as much as if hee had sayde that if Cain doeth as Abel doeth hee shall bee receiued of GOD with that honour that hee is receiued and shall goe with his face looking vpwarde but if hee doe otherwise his sinne will awake him well enough and not suffer him to haue anie rest in his conscience but will so presse him that hee shall bee as a man that lyeth alwayes in a portall or neere vnto it who can take no rest for anie long season by reason of commers and goers that goe in and out by it or that knocke at it euerie houre to haue it opened And therefore it is commonly sayde that Repentaunce euer followeth after sinne For howesoeuer it may bee slowe in comming yet it cannot bee without great heauines and sorow which no vniust person can eschew but he shal be sure to feele it very sharpe and vehement For he must needes feele and haue experience in himselfe that of euill nothing but euill can befall him in the ende and that when he feeleth what euill sinne bringeth vnto him he cannot but bee grieued that he hath committed it and wish that the thing were to doe againe Therefore euery wicked man feeleth himselfe accused and condemned by his owne conscience which is a certaine testimonie vnto him that there is a God and a Iudge whose iudgement he cannot auoyde But before we proceed in this discourse it shal be good for vs to know what conscience is properly Wee are then to knowe that although sinne hath greatly troubled the minde which God hath giuen vs by the darkenesse of errour and ignoraunce wherewith it is filled yet it coulde not so wholly blind it but still there remayned in it some sparkles of that light of the knowledge of God and of good and euil which is naturally in men and which is borne with them This remnant that yet remayneth is commonly called by the Diuines Synteresis which is taken from a Greeke word that signifieth as much as if wee should say Preseruation whereby that remnant of the light and law of nature that remaineth in vs is still preserued and kept in our soule after sinne And so this worde Synteresis signifieth that knowledge of the Lawe which is borne with vs and it is so called because it alwayes keepeth in man yea in the most wicked that can bee an aduertisement or instruction which telleth him what is right and iust and that there is a iudgement of God Some distinguish betweene Synteresis and Conscience others take them both for one and the same thing calling this Synteresis the very conscience it selfe whereas others say it is the naturall iudgement and some the light of our minde and spirite The Philosophers who had some obscure knowledge saide that there are certaine Anticipations in our nature by which they meant the selfe-same thing in a manner For by these Anticipations they vnderstande those principles of knowledge and naturall informations which being as it were rules wee haue not learned of any Masters neither by vse or experience but wee haue drawen and receiued them from nature whom God hath appoynted in this respect to be our mistres For this cause the Philosophers vsed this word Anticipation or som other of the same signification in the language wherein they wrote before we receiue these natural rules from nature as from our mother before we receiue any other either by learning of our masters by vse or by studie For to Anticipate signifieth as much as to preuent and to take before It is true that these rules of nature are in greater number and more certayne in some then in others and so are polished and encreased more by studie by vse by experience and by exercise Nowe by what name soeuer this light of our mind and this naturall censure is called by which we iudge what is right and iust or otherwise sure it is that of it owne nature it is alwaies caried to that which is true good And from hence commeth the approbation of vertues dislike of vices from which also the lawes and commandements of men touching maners doe afterwards flow so the conscience that is within euery one to the ende it may argue reprooue and condemne him for his owne faults So that there is no man but he hath a Iudge within himself except he be altogether depriued of sense and humane vnderstanding and so being turned into a brute beast committeth all vncleannes euen with greedines as S. Paul speaketh to the Ephesians And although some men that are most forsaken of God fall sometimes into this senslesnesse yet it continueth not alwayes with them but God afterwards rowseth them vp well enough causeth thē to apprehend feele the rigor of his iudgements For although nature were so put out smothred in them that no sparkle of naturall light to rectifie their iudgement appeared in them nor yet any flame of Gods wrath which burneth the hart that is turned aside from him yet he hath other means to kindle the fame againe and to set it on

of soules Mark 6. 3. matt 13 55 56 iohn 6. 42. Mala. 4. 5. Iohn 1. 21. Matth. 11. 14. and 17. 12 13 Luke 1. 15 16 17. Numb 11. 25. 1. Cor. 12. 11. The fountaine of Gods graces diminisheth not 2. King 2. 9. Esay 29. 14. 2. tim 3. 2 3. 2. thes 2. 10 11. The Pythagoreans of our time Of the true transmigration of soules Of the creation and generation of soules How God rested the seuenth day Actes 17. 28. Another opinion of the creation of the soule Gen. 2. 7. The nature of the soule is not curiously to be searched after How the soule is stained with sinne Rom. 5. 12 15. Verse 19. Humane philosophie is blinde The causes of errours Three faculties vnder the vegetatiue vertue Two parts of the sensitiue vertue How the Astronomers referre the powers of the soule to the starres Powers proper to the ●easonable soule Of speech Of speech Of the speculatiue and actiue vertue Of the politike vertue The kindes of it Of the heroicall vertue Against the astronomicall influence of vertues Philosophers esteeme too highly of mans nature What iustice God approoueth Foure contemplatiue vertues according to the Platonists Howe those agree in some sort to foure christian vertues Why men encline to lies rather then to the trueth The diuelish infection of Atheisme Reasons to proue the immortalitie of the soule Why men beleeue not the immortalitie of the soule Wisd 2. 1 2 c. The sayings of Epicures Verse 21 c. Wisd 3. 1. The corrupt opinion of Atheists and Epicures Atheists may wel be compared to beasts Reasons to shew the soule of men to differ from that of beasts The image of God is to bee sought in the soule An answere to an obiection A reason of Atheists confuted by a similitude Luke 16. 26. marke 16. 14. Math. 28. 9. luke 24. 36. iohn 20. 19 20 act 1. 2 3 10. 1. Cor. 15 6. Exod. 3. 6. mat 22. 32 33. mar 12. 26. luk 20. 37 38. The resurrection of the dead proued 2. Thess 1. 6 7. How we know the hidden things in nature An argument taken from the knowledge of the soule to proue it immortall Eternitie considered diuer●ly A speciall difference betweene the soule of man and 〈◊〉 beasts A firme proofe of the soules immortalitie A fitte comparison Gen. 1. 26. Why man was saide to be a liuing soule How God dayly createth soules What a miracle is Buggery violateth the law of nature God is the onely father of our spirite Three things vnseperable The desire of perpetuitie an argument of the soules immortalitie Another desire which is to continue our memory for euer Another desire of perpetuitie appearing in funerals An obiection The answere to it Of the true immortalitie An argument taken from the apprehension of death to prooue the immortalitie of soules Of the ende of good and euill men The right Armes of Mach●au●llian Nobilitie An argument of the pleasures of the soule to shew the immortalitie thereof Some more like to beasts then men How we must iudge of the nature of the soule Of the true pleasures of the soule An argument from insatiable pleasures for the immortalitie of the soule A corrupt spirite taketh the shadow of things for the things themselues An argument taken from vices for the immortalitie of the soule How God punisheth vicious de●ires Esay 38. 12. 2. Pet. 1. 13 14. 2. Cor. 5. 1 2. Hebr. 13. 14. An argument taken from the frame of mans body to prooue the immortalitie of his soule Another argument taken from the motion and rest of the soule Of a fish called Vranoscopos Except the soule be immortal man is created in vaine The immortalitie of the soule is linked to the religion prouidence of God An argument taken from the consent of all people Other reasons to the same end Actes 3. 21. What the end● of a thing is Of the multitude and qualitie of witnesses to prooue the immortalitie of the soule What kinde of Philosophers Atheists and Epicures were An argument taken from the desire of wisedometo prooue the immortalitie of the soule 1. Cor. 13. 12. An obiection made by some Philosophers The answere Aristoteles opinion touching the immortalitie of the soule How the vnderstanding commeth to the knowledge of outward things by the senses Howe the outward senses looke vpon things How the internal senses receiue the same things How the Spirite receiueth them from the internall senses Other reasons for the immortalitie of the soule The soule can not be diuided Other reasons for the immortality of the soule Prou. 10. 24. Euery one naturally desireth life Reasons taken from reward and praise to proue the immortality of the soule The dead haue no feeling of praise Death most lamentable to the best men if the soule were not immortal Cato beleeued the immortality of the soule What comfort it is to beleeue a place of rest after this life What store of testimonies stand for the immortality of the soule Of such as say it is good to keepe men in this opinion of the immortalitie of the soule and yet themselues beleeue it not How wee must iudge of a wise man Ioh. 12. 31. 2. cor 4. 4. Ephe. 6. 12. The inconueniences which follow the former opinion of perswading men to goodnesse by false meanes That which corrupteth the spirit is contrary to the nature of it The difference betwixt conuincing and con●ounding a man Internal testimonies of the immortality of the soule The cause of true ioy in the spirite Where God is said to be especially The true cause of grief torment How men cary about them the matter of two fires Deut. 4. 24. heb 12. 29. Esay 66. 24. matth 22. 13. 25. 30. A sure argument in the wicked of their future torment in another life Naturall reasons to proue the immortalitie of mens soules The naturall knowledge of good and euill an argument of our immortality The nature of loue and hatred The necessitie of another life after this Gen. 4. 6 7. A similitude Sorow euer followeth sinne What conscience is Why it is called Synteresis Of the Philosophers Anticipations Ephes 4. 19. Atheists compared to drunkards and madde folks A sit similitude The wicked alwaies condemne themselues Foure offices of the conscience The more wicked a mā is the greater is his feare The Deitie prooued by that feare which is naturally in men The greatest persons liue in most feare The Atheists prouerbe that feare made gods turned against themselues The difference betwixt the feare in men and in beasts Strong reasons against Atheists Feare is a natural testimonie of a diuine essence What this worde Animal signifieth Atheists are reasonable beasts Atheists sitly resembled to Spiders Plinies brutish opinion touching the immortality of the soule Plato his opinion of the creation of soules Plinies reasons against the immortalitie of the soule Plin. lib. 7. ca. 55. Pliny blasphemed God vnder the name of Nature Democritus beleeued the resurrection of bodies What Philosophers went into Egypt to learne wisedome The conclusion of Plinie touching this matter The iudgement of God in Plinies death Plin. Nep epist ad O●● Ta● The absurd consequents of Plinies opinion Mat. 28. 12 13. Against them who say that the soule can not be knowen to bee immortall according to nature Of them that alleadge Salomon against the immortalitie of the soule Eccles. 3. 18 19 20 21. Eccles 12. 7. Chap. 12. 1. The iudgement of God vpon Lucian and Lu●retius two Arch-Atheists Euseb Hier. Crin de P●●at The doctrine of Epicurus commended by L●cretius Epicures thinke themselues kings and gods The blasphemie of Atheists The absurdities that follow the opinion of the Atheists Of the force of arguments alleaged before for the immortalitie of the soule The summe of this whole book The world compared to mans body and God to his soule Against such as say that God is the soule of the world The image of God in mans soule Iohn 3. 12. Of that coniunction which is betweene God and his creatures Of God the first greatest Good Mal. 3. 6. Of spirituall natures which are the second Good The spirit of a man moueth not in place Of the body which is the 〈◊〉 Good The right end of our creation Mans will must looke vp to the head not downe to the bellie Man is a middle creature between Angels beasts A spirite is not shut vp in a place It is inuisible The coniunction of our soule and body is a wonderful work of God