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
selfe in the surges of temptation is the infallible Truth of Gods Promises For God is not as man that Num. 23. 19. he should lye neither as the sonne of man that he he should repent hath He said and shal He not doe it Hath Hee spoken and shall He not accomplish it Is he not true in him selfe in his words and in his works Is not his Truth sincere without imperfection first without dependance eternall without succession immutable without variation Is not his Word the Ioh. 17 17. Trueth by an excellencie and shall it not remaine in violate when the constant Mat. 5. 18. frame of heauen and earth shall be shaken and dissolued And hath not the Ier. 31. 34. Lord made a Couenant with the Beleeuer and confirmed it by hand-writing 1. Cor. 11. 25. and seales that he will forgiue his iniquity remember his sin no more Then why doe I listen to the deadly Knell of Satan as if I were a fire-brand of Hell without all hope of life and saluation and not rather crie with teares as the Man did in S. Marke Lord Mark 9. 24 I beleeue helpe my vnbeliefe CHAP. LI. Of the Fourteenth Comfort which is the Iustice of God AS out of the Eater came Iudg. 14. 14 meate and out of the Strong came sweetenesse so may there matter of consolation bee fetched from the proprietie of Gods Iustice For first it is neuer executed against the nocent without some mixture of mercie insomuch that the Deuils themselues are not altogether punished so seuerely as they See Hier. Zanch. de Nat. Dei c. 5. deserue Secondly it being against the nature of Iustice that a Debt should be twice payd by the Surety once and againe by the Principall why should I feare the attachment of my person sith my Bonds long Col. 2. 14. since were canceld at Golgotha and nayld to the Crosse of my Redeemer CHAP. LII That all the forenamed Comforts are vneffectual without the Presence of the Holy Ghost BVt in vaine doth Paul 1. Cor. 3. 6. plant and Apollos water vnlesse the Lord do giue increase It is not bread but the Staffe of bread that nourisheth It is the Holy Ghost that is the Comforter euen the Spirit of Trueth Ioh. 14. 16 17. whom the world cānot receiue because it seeth him not neither knoweth him but the Children of God knowe him for Hee dwelleth in them with an vnspeakable ioy which goes a degree beyond Peace of Rom. 14. 17. De Scala Claust Conscience Inexperti talia non intelligunt saith Bernard nisi ea expressiùs legant in libro Experientiae quos ipsa doceat Vnctio Vnexpert men cannot skil of these things nor any but those that expresly reade them in the Book of Experience beeing instructed therein by the Vnction of the Spirit Hanc autem gratiam cui vult quando vult Sponsus tribuit non quasi iure Haereditario possidetur Now the Bridegroome CHRIST IESVS conferres this grace vpon whom he will and when hee will for no man can challenge it as an Heritage The signes sayth Saint Bernard that declare the De Scala Claust presence of the Holy Ghost are chiefely two Suspiria Lachrymae Sighes and Teares O Domine IESV si adeò sunt dulces istae lachrymae quae ex memoria desiderio tui excitantur quà m dulce erit gaudium quod ex manifesta Tui Visione capietur Lord IESV if the teares that are shed in the remembrance and desire of Thee bee so sweete and delightfull how vnspeakeable will that ioy bee that shall bee conceiued in the manifest Vision of Thee Si adeò dulce est flere prote quà m dulce erit gaudere de te If there be such pleasure in weeping for thee Oh what comfort will there be in reioycing in thee CHAP. LIII An Exhortation to the Children of GOD that they striue against their Dumpishnesse and that they be Cheerefull in the Lord. REioyce in the Lord O Psal 33. 1. ye Righteous for it becommeth well the Iust to be thankefull Reioyce in the Phil. 4. 4. Lord alway againe I say Reioyce Sing ye merrily vnto Psal 81. 1. GOD your Strength make a cheereful noyse vnto the GOD of Iacob O Sing Prayses sing Prayses vnto your GOD O sing Prayses sing Prayses vnto your King O giue thankes Psal 47. 6. vnto the LORD for hee is Gracious and his Mercie indureth for euer O giue thankes vnto the GOD of all GODS for his Mercie indureth for euer O thanke Psal 136. 1. 2. 3. the LORD of all LORDS for his Mercie indureth for euer Yea let the Dumbe Isai 35. 6. man Sing and the Lame man leape as an Hart. Hearten vp your selues Psal 42. 5. with the Prophet DAVIDS Apostrophe Why art thou so heauie O my Soule and why art thou so disquieted within me O put thy trust in GOD. Feare not thou woorme Iacob for thy Redeemer Isai 41. 14. the Holy One of Israel will help thee Why shouldest thou say The LORD Isai 49. 14. hath forsaken mee and my LORD hath forgotten me Can a Woman forget her Childe and not haue compassion on the sonne of her Wombe Though they should forget yet will not the LORD forget thee Behold he hath ingrauen thee vpon the palmes of his hands thy Walls are euer in his sight For a moment Isai 54. 8. in his anger hath he hid his face from thee for a little season but with euerlasting Mercie will hee haue compassion on thee Who shall lay any thing to thy charge It is GOD that iustifieth Rom. 8. 33. 34. c. thee Who shal condemne It is CHRIST which is dead yea rather which is risen againe who is also at the right hand of GOD and maketh request for thee Who shall separate thee from the loue of CHRIST Shall tribulation or anguish or persecution or famine or nakednesse or peril or sword No thou maist perswade thy selfe that neyther death nor life nor Angels nor Principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate thee from the loue of GOD which is in Christ Iesus thy Lord. Consider that the Godly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠th 7. 11. man is a Blessed man and therefore hath his name of Reioycing Consider the saying of Athanasius which is cited by Saint Bernard De modo Bene Viu Ser. 11. Homo tristis semper malitiatur contristat Spiritum Sanctum sibi à Deo donatum A man that is customably sad and dumpish is alwayes hammering some mischiefe and grieueth the Holy Spirit which the Lord hath giuen him Consider that a sorrowfull Pro. 17. 22. minde dryeth vp the bones and riueleth the bodie which is a part of the Image of GOD. Consider that it disableth a man to the performance of the Workes of his Calling
in at the casement of the Soule is not easily corrupted by the former nor deceiued in the last And besides this Ingenuousnesse and Certainty of her Items so long as shee stands informed by the Word of God there is found a Maiesty in the maÌ„ner of their giuing for being Gods Vice-Roy Shee prayes not but inioynes because Requests and Commaunds Bodin De Rep. l. 3. c. 4. are incompatible in a Prince as derogating from Soueraigntie Power for God and Conscience and Kings intreat not Wherefore when Saint Paul sayth 2. Cor. 5. 20 As though GOD did beseech you hee closely implyes that the Edicts of God are Monitorie and Iussorie not Petitorie and stooping It is therefore a speciall point of wisedome heedfully to minde the Watch-word of ones Conscience for if in the prepension of some intended act She shall descry eyther turpitude or doubtfulnesse it is time to sound the Retrait CHAP. IX That Conscience is a Shoolemaster COnscience by Origen is In Epist ad Rom. 2. Velut Padagogus ei quidam sociatus In Gen. compared to a Schoolemaster associate to the Soule to direct and tutour it and by Chrysostome to a sufficient Schoolemaster not that it is able to lead vs to saluation in this obscuritie and corruption of naturall knowledge but that it informeth vs in many things and is auaileable to make vs vnexcusable for the Lecture Pet. Mart. Loc. Com. Mat. 7. 12. of Conscience is Alteri non facere quod nolis pati Not to doe that to another which thou would'st not suffer thy selfe And here wee must remember that as Austen Aug. Confâ—ss 1. ca. 18 wittily and diuinely noteth wee bee carefull to a uoyd the Solecismes of Manners For if wee bee sure of the Rod or Ferule if without an Aspiration contrarie to Grammaticaâ— Discipline wee pronounce Ominem for Hominem then let vs not dreame of escaping the Scourge of Conscience if we shall irregularly and incongruously behaue our selues in the course and passage of our liues CHAP. X. That Conscience is a Domesticall Chaplaine IT is a terrible saying of 1. Cor. 1. 26. the Apostle that Not many Mightie not many Noble are called one reason whereof amongst the rest is their Impatience of Exhortation for that oft-times they are of the nature of the Thistle where they should be like Clarie which is soft in the hand and hath a Downe or Cotton vpon it Hence it comes to passe that hauing flattering Prophets about them which put Honie into the Sacrifice in stead of Salt they dream of Peace euen when the Lord of Hosts is vp on Armes against them I know the Persons of Kings are Sacred and their Crownes no Ceremonies or Garlands but consisting of Preeminence Power I likewise am not ignorant that Ministers of State and Personages nobly descended haue an extraordinarie stampe of Honour set vpon them yet because they are all the Sonnes of Adam inuolued in Sinne and Wrath aswell as others and haue greater occasions of temptations then their Inferiours as sayling both with Wind Tyde against them it is very requisite that they sometimes bee punctually dealt withall prouided alwayes that it be performed with great reuerence and discretion But because degenerate and temporizing 〈◊〉 are so rife and common â—â— the Would and those that are of a more tâ—anke and generous 〈◊〉 doe sometimâ—◠〈◊〉 〈◊〉 passe by the sinnes of Men in Autâ—oâ—itie the Lord in mercie hath appointed Conscience their Chaplaine in Ordinarie who will not feare to reprooue them vnpartially but like Nathan will tell them to their faces one by one Thou art the man Of which plaine and gracious aduertisement if they shall make good vse they are sure to partake in the glorious Priuiledges of the Saints CHAP. XI That Conscience is a Prognosticator IT is but the vaine attempt of a presuming braine to Calculate Natiuities and to tell you with a trice whether your daies shall bee blessed or vnprosperous For whether the Starres doe significare potiùs See Aug. de Ciu. Dei 5. c. 1. 2. 3. c quam facere rather foreshew than cause or whether Mars doe Homicidam facere make a Man an Homicide as the Mathematicks determine there was neuer yet any that could exactly define why in the life of Twinnes there should be such disparilitie in actions euents professions arts honours and euen in death it selfe being borne contiguously one after another as Iacob who caught Esau by the heele and being seminate in the same moment For if the Answere of Nigidius concerning the swift whirling about of the Potters wheele so much applauded by Mathematicians be intertained and imbraced for current it quite ouerthroweth the Genethliacall profession inasmuch as in an incomprehensible moment of time there is such a mutation of all things by reason of the rapacitie of the heauen that they become not onely diuers but contrarie which made S. Augustin conclude that this figment of the wheele was more fraile and brittle then the vessels made by the rotation of it Let this then be noted as a point of infallibilitie that whatsoeuer is decreed in the great Senat of the Stars is ouer-ruled by the power and wisedome of their most glorious Creator who hath made them Attendants to man to comfort him and not Lords to sway him and shape out his condition If then you would know whether you shall be happy in the remainder of your life or whether wretched and full of discomfiture the most compendiarie way to attaine the summe of your desire is to propound the Question to your Conscience which wil quickly resolue you in the Prophet Esayes asseueration Surely it shall be well with the Iust Woe be to the wicked it shall be euill with him Isaiah 3. 10 11. From whence you may safely and certainely Prognosticate that since the bloud of Christ is precious vnto you and that you loath and detest Sinne as the very Bane and Apollyon of the world your daies shal be good and your conclusion peaceable But if at Psal 37. 37 this present you be frozen in your dregs and resolue to continue in your rebellious courses presuming that a Lord Lord will serue the turne at the close of your life which is nothing else but Infidelis fiâ—ucia A faithlesse confidence as S. Bernard cals it then surely Conscience which is the Pulse of the soule will tell you aforehand that your bud shall bee rottennesse and your end wrapped vp in woe and dishonour CHAP. XII That Conscience is a Register Conscience is a Notarie that hath alwaies the Pen in hand and keepes a Catalogue or Diarie of our sinnes Shee sets downe all our debts in her Booke of Account euen an Hundred Ferus in Math. 18. Thousand Talents Magna summa quam tamen omnes Deo debemus A mightie summe and yet wee owe all of vs as much to GOD. Shee omitteth no default through slownes of hand for shee writes by
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
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
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