THE
CHRISTIANS
IEWELL
.
CHAP.
I.
What
Conscience
is
not
.
IT
was
the
opinion
of
Origen
,
Romans
;
The
same
Spirit
witnesseth
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
,
Spirit
of
GOD
,
confirming
mans
heart
regenerate
by
Grace
.
To
which
Interpretation
though
some
other
Exposi●ors
doe
not
vnanimously
●end
their
voyces
,
to
make
vp
the
Diapason
;
yet
fauor
they
no
whit
,
the
violent
,
and
vngrounded
Glosse
of
Origen
.
If
here
we●
descend
to
the
Schoolemen
,
they
accord
As
for
those
Minuti
Philosophi
,
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.
Cordis
Scientia
,
because
it
knowes
it selfe
,
and
many
other
things
.
Conscientia
(
sayth
Aquinas
)
is
Scientia
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
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
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
:
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
,
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
Apostle
;
Their
Conscience
bearing
witnesse
,
and
their
thoughts
(
or
Reasonings
)
accusing
one
another
,
or
excusing
.
By
this
clause
,
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
in
S.
Ambrose
,
that
the
Hound
being
at
default
,
makes
a
kind
of
Syllogisme
,
Further
,
from
this
Definition
,
doe
naturally
spring
the
Offices
,
Properties
,
and
Kindes
of
Conscience
,
with
her
whole
furniture
,
and
Appendices
,
which
wee
are
to
handle
in
due
place
.
So
that
it
is
(
in
effect
)
the
very
Base
,
and
Foundation
of
all
the
subsequent
Discourse
.
CHAP.
IIII.
Of
the
Offices
of
Conscience
:
and
first
,
that
it
is
an
Arbitratour
.
SVch
is
the
Impatience
,
and
surlinesse
of
mans
nature
,
that
struggling
vnder
the
weight
of
his
afflictions
,
hee
breathes
out
complaints
against
the
Iustice
of
GOD
,
as
if
the
pressure
exceeded
the
desert
.
Thus
IOB
,
(
the
holiest
man
aliue
)
beeing
ground
to
powder
with
the
apprehension
of
his
miserie
,
cries
Vatablus
in
Loc.
out
that
GOD
had
sealed
vp
his
iniquities
in
a
Bagge
,
and
added
vnto
his
wickednes
:
as
if
hee
would
say
(
if
hee
durst
)
that
the
Lord
kept
his
sinnes
exactly
,
&
made
them
more
then
they
were
.
In
another
place
he
complaines
,
Oh
that
a
man
might
plead
with
God
,
as
a
Man
doth
with
his
Neighbour
.
But
after
the
Lord
vouchsafed
to
parle
with
him
,
and
cald
in
Conscience
as
an
Vmpier
,
to
take
vp
the
matter
betwixt
them
,
then
Iob
that
erewhile
was
so
exorbitant
(
in
an
ouer-loue
of
himselfe
)
bewailes
his
state
,
and
fals
Thus
the
Emperour
Mauritius
,
what
time
his
Children
,
and
his
most
deare
,
and
vertuous
Wife
were
all
cruelly
slaine
,
one
after
another
,
before
his
eyes
,
at
the
charge
,
and
command
of
the
Tyrant
Phocas
(
himselfe
being
immediately
to
act
his
part
in
the
same
Tragedie
)
his
flesh
(
no
doubt
)
like
a
grudging
Israelite
,
began
to
murmure
against
the
Lord
;
but
after
some
passionate
breathings
,
and
pauses
(
his
Conscience
awarding
him
Hell
,
if
God
should
haue
beene
extreme
to
marke
what
he
had
done
amisse
hee
thus
quietly
and
meekely
concludeth
,
Iustus
es
,
Domine
,
&
Iustum
CHAP.
V.
That
Conscience
is
a
Conuincer
.
WHen
I
consider
the
force
of
Conscience
in
the
Conuiction
of
Errour
,
mee
thinkes
Shee
is
like
the
Martyr
Steuen
.
For
neither
Alexandria
,
Cilicia
,
Asia
,
no
nor
all
the
transcendent
,
and
sublimated
wits
of
the
world
,
that
will
vndertake
to
cut
Cummin-seede
,
with
Antonine
,
are
able
to
resist
the
Wisedome
,
and
the
Spirit
,
by
which
shee
speakes
.
For
instance
:
The
Diagoream
,
There
is
no
GOD
.
Dixit
in
CORDE
suo
(
saith
Saint
O
Idoll
!
The
Heauens
S.
Paul
There
is
a
GOD
:
and
summons
him
to
appeare
at
the
great
Tribunall
,
for
attempting
to
deface
the
Characters
of
the
Deitie
,
so
plainely
,
and
deepely
written
with
GODS
owne
hand
in
the
heart
of
euery
man
.
Another
instance
of
the
power
of
Conscience
is
the
Refutation
and
confusion
of
those
detestable
Hereticks
(
or
rather
more
then
Hereticks
,
as
Irenaeus
cals
them
)
who
charge
the
most
Righteous
GOD
,
to
be
the
Author
of
sinne
;
and
that
either
Indirectly
,
as
Simon
Cerdonists
,
Marcionists
,
Manichees
,
Priscilli●nists
,
and
others
;
or
else
Directly
,
as
Florinus
,
and
the
Seleucians
,
with
whom
wee
may
shackle
foote
to
foot
,
the
damnable
sect
of
the
Libertines
,
whose
Ring-Leaders
Another
instance
of
the
strength
of
Conscience
is
in
the
confuting
those
slow-bellied
Another
Instance
of
the
efficacie
of
Conscience
,
is
in
the
Repulse
of
the
Roman-Catholicks
both
Heresies
,
and
Calumnies
.
And
first
,
for
their
Heresies
,
since
the
nature
of
this
Treatise
forbids
Polemical
Discourse
(
vnlesse
obliquely
,
and
by
occasion
)
I
will
content
my selfe
with
one
Article
,
but
yet
of
such
weight
,
&
consequence
,
as
that
it
containes
the
very
sap
,
and
life
of
Religion
.
It
is
the
point
of
Iustification
by
Faith
alone
,
that
is
,
by
Christ
alone
(
for
it
is
not
the
Instrument
,
but
the
Obiect
which
wee
stand
vpon
.
)
This
sound
position
the
Romanists
vtterly
disauow
,
and
in
stead
thereof
,
they
set
to
sale
their
Linsie-woolsie
webbe
,
the
warpe
whereof
is
Workes
,
and
the
woofe
,
Faith
;
the
long
thrids
mans
Merite
,
and
the
short
inter-iected
thrids
,
the
Merit
of
Christ
.
But
marke
.
When
these
iolly
Sophisters
are
at
their
way-gate
,
and
that
they
lye
panting
,
and
gasping
on
their
Pallet
,
then
nothing
but
Christ
,
Christ
,
and
then
not
a
word
of
Workes
,
and
Merit
:
such
difference
is
there
betweene
Schoole-disputes
on
a
Cushion
▪
and
the
wrings
of
Conscience
on
ones
Death-bed
.
And
here
I
cannot
let
passe
the
vnprosperous
successe
of
Cardinall
Bellarmine
,
their
Pythagoras
.
For
hauing
gone
about
to
prooue
the
concurrence
of
Faith
,
and
Workes
in
the
point
of
Iustification
,
and
that
at
large
,
euen
to
sacietie
and
surfet
;
at
last
,
inforced
by
the
reuerberations
and
recoilements
of
his
owne
Conscience
,
Penelope-like
,
he
vntwists
his
labour
,
vnsaies
all
againe
,
and
is
driuen
to
turne
Protestant
whether
he
will
or
no.
But
that
I
may
be
cleere
from
the
imputation
of
iniurie
,
I
will
set
downe
his
words
as
they
came
from
his
owne
pen
,
which
(
no
doubt
)
like
Pilats
,
was
ouerruled
by
the
secret
hand
,
and
prouidence
of
GOD
.
They
are
these
;
Propter
incertitudinem
Dei
misericordia
,
&
benignitate
reponere
:
By
reason
of
the
vncertaintie
of
a
mans
owne
righteousnesse
,
and
for
feare
of
vaineglory
,
it
is
the
safest
way
to
repose
our
whole
confidence
in
the
Only
mercie
,
and
goodnesse
of
GOD
.
I
confesse
,
that
close
vpon
this
Luther-like
Aphorisme
,
he
settles
himselfe
to
the
vnfolding
of
his
owne
meaning
,
but
with
such
perplexnesse
,
and
shifting
,
as
that
but
for
his
olde
friend
Qu●dammodo
,
(
Cousin-german
to
Non
propriè
,
Non
absolutè
,
and
other
such
nice
,
and
cheating
Aduerbs
)
hee
might
seeme
to
haue
beene
found
within
the
compasse
of
a
Spanish
Inquisition
.
Now
,
concerning
the
power
of
Conscience
in
the
repulse
of
Calumnies
,
though
it
bee
not
alwayes
apparant
in
regard
of
the
stupified
heart
of
the
Aduersarie
:
yet
in
a
disposition
not
wholly
gracelesse
,
it
giues
some
glimpse
of
an
inward
conuulsion
.
And
here
,
let
mee
once
againe
produce
Cardinall
Bellarmine
:
who
attempting
the
ruine
of
Religion
,
by
the
disgrace
of
her
Professours
,
most
virulently
writeth
,
that
Caluin
(
a
man
of
singular
learning
and
sanctitie
)
was
eaten
to
death
with
Wormes
(
like
Antiochus
,
Herod
,
Maximinus
,
Hunericus
)
and
that
hee
dyed
blaspheming
and
calling
vpon
the
Deuill
:
Ne
ipse
quidem
Daemon
CHAP.
VI.
That
Conscience
is
an
Espiall
.
COnscience
is
the
Lords
Gods
Pinnesse
,
sent
out
to
make
a
Discouerie
of
the
Coast
,
and
to
returne
aduertisement
.
It
is
the
keeper
of
that
Poore
Prisoner
the
Ps.
142.
7.
Iosh.
7.
21.
Soule
,
whom
it
watches
,
&
followes
at
the
heele
,
while
it
is
in
Durance
,
in
the
corruptible
bodie
.
Shee
saw
Acha●
well
enough
,
when
he
hid
the
Wedge
of
Gold
in
the
earth
.
Shee
lookt
Dauid
in
the
face
,
and
frowned
vpon
him
,
when
hee
shut
the
doore
,
in
hope
to
haue
sinned
(
with
Bathsheba
)
vndiscerned
.
Tush
,
The
Lord
sees
vs
not
,
Hee
hath
forsaken
the
Earth
.
And
as
shee
is
an
Eagle
in
the
sharpnesse
of
her
sight
;
so
can
shee
ouer-heare
the
softest
whisperings
,
and
Elisha-like
,
Since
therfore
each
man
,
attended
by
his
owne
Conscience
,
is
,
in
this
,
a
kind
of
Scipio
,
Neuerlesse
alone
,
than
when
he
is
alone
,
let
him
neuer
thinke
to
worke
wickednesse
vnseene
,
vnlesse
hee
can
find
meanes
to
run
away
from
himselfe
.
It
is
Gyges
Ring
wil
serue
the
turne
.
CHAP.
VII
.
That
Conscience
is
an
Appeacher
.
SVch
is
the
folly
of
an
vnregenerate
man
,
as
he●
presumes
,
because
Conscienc●
is
an
Inmate
,
that
shee
will
stand
by
,
and
see
,
and
heare
,
and
say
nothing
.
And
be
cause
it
is
now
Vacation
,
hee
thinkes
it
will
neuer
bee
Terme-time
with
Conscience
.
But
(
to
vse
the
wordes
o●
Saint
Ierome
)
Tranquillitas
ista
,
Tempestas
est
;
This
Calme
is
but
the
Mother
of
a
Storme
;
for
ere
long
he
shal
espie
a
Weather-gawle
in
the
Ayre
.
The
Watch
of
his
Clock
now
goes
not
,
and
the
Wheeles
stand
still
,
being
clam'd
,
and
rusted
in
their
ioynts
;
but
when
by
Gods
hand
the
heauie
Waights
of
Sinne
shall
bee
hung
vpon
the
Lines
,
(
and
that
without
any
counter
poyze
of
mercy
)
then
shall
the
Hammer
strike
thicke
,
and
indistinctly
,
I
meane
,
his
owne
tongue
shall
blab
those
foule
enormities
,
which
so
long
he
hath
smothered
,
and
concealed
in
his
bosome
.
He
is
now
at
ease
,
and
vowes
if
he
Fesse
,
he
will
neuer
Con
;
but
alas
(
silly
soule
)
when
Sci
,
and
Con
(
to
sing
with
him
in
his
owne
Cliffe
)
haue
set
him
vpon
the
Racke
,
hee
shall
perforce
spell
,
and
put
together
,
and
that
without
any
iocular
inuersion
.
When
Satan
comes
,
and
with
his
Quill
blowes
Fig-dust
into
his
eyes
,
tell
me
then
if
hee
stampe
not
,
and
cry
not
out
against
himselfe
.
O
that
wee
men
would
thus
reason
with
our selues
,
when
the
bait
of
Pleasure
is
cast
before
vs
!
What
?
Shall
I
doe
this
great
wickednesse
,
and
sinne
against
God
?
Is
there
any
thing
so
secret
,
CHAP.
VIII
.
That
Conscience
is
a
Monitor
.
AFter
Gregory
had
giuen
sixe
and
thirtie
Admonitions
,
concerning
the
seuerall
estates
of
men
,
hee
thus
modestly
concludeth
:
Pulchrum
depinxi
hominem
,
Pictor
foedus
;
I
haue
portraid
a
faire
man
,
being
my selfe
but
a
Bungler
at
the
Pensill
.
And
(
in
truth
)
there
is
alwaies
some
imperfection
in
humane
Aduertisements
.
For
eyther
they
proceed
from
the
humour
of
Reuenge
,
and
Vaineglorie
,
or
else
from
flying
reports
,
and
supposals
,
or
from
selfe-guiltinesse
of
the
reprooued
fault
;
or
if
they
bee
free
from
all
these
distempers
,
and
aspersions
,
yet
can
they
not
censure
an
Interior
euill
.
But
Conscience
being
deputed
a
Monisher
from
GOD
,
and
looking
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
manner
of
their
giuing
:
for
being
Gods
Vice-Roy
,
Shee
prayes
not
,
but
inioynes
,
because
Requests
,
and
Commaunds
CHAP.
IX
.
That
Conscience
is
a
Shoolemaster
.
COnscience
,
by
Origen
,
is
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
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
Grammatica●
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
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
●●
the
Would
and
those
that
are
of
a
more
t●anke
,
and
generous
〈◊〉
doe
sometim●●
〈◊〉
〈◊〉
passe
by
the
sinnes
of
Men
in
Aut●o●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
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
.
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
Lord
,
Lord
,
will
serue
the
turne
at
the
close
of
your
life
,
(
which
is
nothing
else
but
Infidelis
fi●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
vniust
Steward
,
that
bade
put
downe
fiftie
in
stead
of
an
hundred
;
nor
yet
indures
shee
to
ouer-reckon
,
for
how
can
Conscience
bee
so
vnconscionable
?
Nor
can
her
letters
be
raced
out
,
for
they
are
written
with
a
Pen
Ianuae
Corruptionis
,
the
Gates
of
Corruption
,
CHAP.
XIII
.
That
Conscience
is
a
Iudge
.
AFter
that
Conscience
hath
pursued
the
poor
sinner
,
flowne
him
to
the
marke
,
attacht
him
,
examind
him
,
and
committed
him
:
at
last
Shee
comman
deth
the
Prisoner
to
bee
brought
forth
to
the
Barre
.
And
sitting
on
the
Bench
,
in
Robes
of
Maiestie
,
betwixt
Leo
,
and
Libra
(
the
Embleme
of
Courage
in
executing
,
and
Indifferencie
in
determining
)
shee
causeth
the
Booke
of
Moses
Law
to
bee
spred
before
him
,
which
forthwith
begins
to
plead
for
the
transgression
of
her
precepts
,
requiring
for
satisfaction
the
bloud
of
the
Offender
,
for
that
hee
hath
wilfully
broken
them
,
being
for
number
few
,
for
vnderstanding
plaine
,
for
equitie
not
contradictable
.
Hereat
the
wretched
soule
is
agast
,
and
being
Selfe-condemned
,
confesseth
Tit.
3.
11.
Guilty
;
when
being
pinniond
,
and
looking
for
speedie
execution
,
his
heart
would
breake
,
but
for
the
hope
of
a
mercifull
〈◊〉
And
thus
much
〈◊〉
Offices
of
Conscience
〈◊〉
CHAP.
XII
.
Of
the
Properties
of
〈…〉
〈…〉
ence
,
and
first
of
and
●stification
.
IT
followeth
no
〈…〉
we
treat
of
the
Pro
〈…〉
of
Conscience
,
the
first
〈…〉
Calling
to
Remembra
〈…〉
such
a
thing
was
done
,
〈…〉
done
.
To
this
purpose
〈…〉keth
the
Wise
man
to
〈…〉
Housholder
;
Oftentimes
th●
heart
,
(
that
is
,
thy
Conscience
)
knoweth
,
that
thou
likewise
hast
cursed
othe●
It
was
this
Testifying
Po●
〈…〉
forced
the
Patriarks
Augustine
confesse
,
that
〈…〉ent
his
youth
in
vani
〈…〉
Intemperancie
,
and
〈…〉
ee
was
sinfull
in
his
〈…〉
,
yea
when
hee
was
〈…〉
either
Any
where
,
or
〈…〉
hing
.
It
was
this
that
〈…〉
S.
Ierome
to
the
re●ew
of
his
greener
yeeres
,
wherein
he
acknowledgeth
he
had
a
Slip
,
&
came
short
of
that
Virginitie
,
which
he
so
extolled
in
others
.
What
●hall
I
speake
of
his
Epistle
〈…〉
Eustochium
,
wherein
he
feares
not
to
make
know
〈◊〉
that
though
hee
〈◊〉
in
the
vast
,
and
solitary
〈◊〉
dernesse
amongst
Scorpio
〈◊〉
being
scorched
,
and
〈◊〉
like
an
Aethiopian
;
〈◊〉
though
hee
was
rough
a
〈◊〉
squalid
with
sack-cloth
〈◊〉
lay
vpon
the
bare
ground
〈◊〉
and
liu'd
with
such
〈◊〉
and
homely
fare
,
that
〈◊〉
thought
it
Luxurie
to
fee
〈◊〉
cumque
Coram
Deo
,
in
CHAP.
XV.
Of
the
second
Propertie
of
Conscience
,
which
is
Ligation
.
IT
is
the
Binding
Power
of
a
thing
is
to
bee
done
,
or
not
done
:
and
therevpon
either
instigateth
the
partie
to
vndertake
it
,
or
withdraweth
him
from
attempting
it
.
Hence
is
it
that
the
Apostle
laies
downe
this
generall
Whatsoeuer
is
not
of
Faith
,
is
Sinne
;
that
is
,
whatsoeuer
is
done
against
Conscience
,
is
offensiue
to
GOD
:
(
For
,
that
Faith
is
there
taken
for
a
Perswasion
of
Conscience
,
is
the
opinion
of
S.
Ambrose
,
Chrysostome
,
Theodoret
,
Theophylact
,
Occumenius
,
Caluin
,
&
others
.
)
From
this
ground
(
as
it
seemes
)
arose
that
Axiom
amongst
Diuines
;
Conscientia
,
quamuis
erronea
,
semper
ligat
:
Conscience
,
though
erroneous
,
alwaies
bindeth
:
with
which
concurreth
that
other
,
Quicquid
fit
contra
Conscientiam
,
aedificat
ad
Gehennam
,
Whatsoeuer
is
performed
against
Conscience
,
helps
a
man
on
to
hell-ward
;
the
reason
is
,
because
in
so
doing
,
hee
hath
sinned
formally
against
the
Law
,
though
not
materially
.
Heere
then
it
must
bee
Word
of
God
,
which
alone
is
the
proper
Binder
thereof
:
For
neither
Humane
Lawes
,
nor
Oathes
,
nor
Promises
haue
any
Coactiue
power
in
the
soule
,
but
as
they
haue
authoritie
,
and
vertue
therefrom
.
CHAP.
XVI
.
Of
the
third
,
and
fourth
Properties
of
Conscience
,
which
are
Excusation
,
and
Accusation
.
THe
Conscience
iudging
of
some
fact
committed
,
doth
Excuse
,
and
comfort
,
if
it
be
good
and
warrantable
;
but
if
it
be
found
swaruing
from
the
Law
of
GOD
,
there
insueth
an
accusation
,
accompanied
with
the
sting
of
sorrow
,
and
remorse
.
Thus
Abimelech
minde
vpright
,
and
his
hands
innocent
,
he
appealeth
to
GOD
,
and
is
cleered
by
him
.
On
the
contrarie
,
when
Adam
,
against
the
expresse
charge
,
and
commaundement
of
GOD
,
had
eaten
of
the
forbidden
fruit
his
Conscience
smiting
him
,
hee
hid
himselfe
among
the
Trees
of
the
garden
;
which
made
the
Lord
call
to
him
with
an
Adam
,
vbi
es
?
Adam
,
Gen.
3.
9.
De
Ciu.
Dei
l.
13.
c.
15.
where
art
thou
?
Non
vtique
ignorando
quaerens
,
sed
increpando
admonens
,
saith
Augustine
;
Not
as
though
God
knew
not
where
he
was
squat
,
but
to
check
,
and
admonish
him
for
his
wilfull
praevarication
.
This
of
the
Properties
of
Conscience
.
CHAP.
XVII
.
Of
the
kindes
of
Conscience
,
which
are
Good
,
and
Euill
;
and
first
,
of
the
Good
.
NOw
for
the
Kindes
,
(
that
I
may
declare
my
minde
with
popular
facilitie
)
Conscience
,
is
either
Good
,
or
Euill
.
Good
Conscience
is
that
,
which
being
inlightned
by
the
Word
of
GOD
,
and
purged
by
the
Bloud
of
Christ
from
the
Guilt
,
and
Punishment
of
Sinne
,
and
from
dead
workes
to
serue
the
liuing
GOD
,
is
cheared
vp
with
ioy
vnspeakeable
,
and
glorious
.
In
this
Description
are
contained
the
Causes
concurrent
to
the
Nature
,
and
being
of
Good
Conscience
,
which
are
Knowledge
,
Faith
,
Repentance
,
Peace
;
of
each
whereof
wee
are
successiuely
to
intreat
.
CHAP.
XVIII
.
That
the
knowledge
of
GODS
Word
,
is
necessary
to
the
goodnesse
of
Conscience
.
TO
the
end
the
People
of
Israel
might
feare
the
Lord
,
&
walke
in
vprightnesse
of
Conscience
before
him
,
he
is
euer
calling
vpon
them
to
harken
vnto
his
Law
,
which
hee
commandeth
to
be
written
vpon
the
Posts
of
their
house
,
and
Men
,
Women
,
Children
,
Strangers
.
Thus
the
Prophets
also
in
all
matters
of
Conscience
,
send
ouer
the
People
,
To
the
Law
,
and
To
the
Testimonie
;
and
the
Apostle
Paul
writing
to
the
Colosians
,
Word
of
Christ
dwell
plenteously
in
them
.
Whereupon
Saint
Chrysostome
(
very
earnestly
vrging
the
practice
Audite
obsecro
,
Seculares
OMNES
!
comparate
vobis
Biblia
,
Animae
Pharmaca
:
hoc
demum
malorum
omnium
Causa
est
,
quòd
Scripturae
ignorantur
:
I
beseech
you
harken
,
All
yee
that
bee
Lay-men
!
in
any
wise
get
you
Bibles
,
the
only
Physicke
for
the
Soule
;
alas
,
this
is
the
Cause
of
all
mischiefe
,
that
men
are
ignorant
of
the
Scripture
.
Now
there
are
two
especial
Reasons
of
this
Necessity
of
the
Word
,
to
the
Goodnesse
of
Conscience
.
One
is
,
because
it
directeth
the
Vnderstanding
,
and
pointeth
it
to
the
middle
way
,
betweene
the
The
other
is
,
for
that
it
is
a
Word
of
Power
,
working
dropping
Honny
.
)
Christian
Faith
,
or
Exhortations
to
the
obedience
therunto
,
wee
must
not
rest
in
the
applause
of
their
Rhetorick
,
but
ascribe
the
power
to
that
Word
,
which
made
Foelix
tremble
;
or
rather
to
mellifluous
tongue
,
I
willingly
imbrace
his
iudgement
,
yet
with
this
Corollarie
,
that
Ambrose
had
all
his
Ambrosia
from
Scripture
.
And
here
we
may
take
a
iust
estimate
,
and
scantling
of
the
Holinesse
of
the
Rom●n
Bishops
:
who
haue
shrin'd
vp
Ladie
IGNORANCE
for
a
Saint
,
haue
painted
her
face
,
and
caused
her
to
speake
fierc●ly
out
of
the
window
to
her
Opposites
,
forgetting
that
ere
long
she
shal
be
thrown
downe
,
and
trampled
vnder
foot
.
O
the
innumerable
soules
that
haue
perished
in
Securitie
,
and
Despaire
,
because
these
Iehoiakims
haue
Ignorance
,
Errour
,
Ambition
,
and
H●pocrisie
,
are
the
foure
Cardinall
Vertues
,
whereon
the
frame
of
Religion
turneth
.
CHAP.
XIX
.
That
Faith
is
necessarie
to
the
Goodnesse
of
Conscience
.
THE
conclusion
of
S
Paul
,
is
very
memorable
:
Being
iustified
by
Faith
,
wee
haue
Peace
toward
God
,
through
our
LORD
IESVS
CHRIST
.
For
,
it
being
generally
granted
(
vnlesse
by
the
Sacrilegious
Pelagian
)
that
the
poyson
of
Originall
Sinne
,
transmitted
from
our
first
Parents
,
hath
spred
it selfe
ouer
all
the
powers
of
the
soule
;
it
must
needs
follow
,
that
Conscience
(
beeing
a
principall
part
thereof
)
is
corrupted
and
defiled
.
And
because
the
Guilt
of
sinne
,
binding
ouer
vnto
punishment
,
is
that
sharp-pointed
sting
,
that
woundeth
vnto
Death
;
can
wee
euer
find
redresse
,
and
succour
,
but
by
looking
vp
to
the
Brazen
Ierome
Ad
Nepotian
.
sporting
Scenes
of
Atella
preuaile
with
it
?
Nay
,
can
Delight
her selfe
delight
it
?
Nay
,
can
the
Songs
of
Angels
recouer
it
?
May
not
the
Conscience
(
in
her
agonie
)
iustly
cry
out
to
these
,
as
Iob
did
to
his
friends
,
Miserable
Comforters
are
you
all
?
For
surely
these
poore
and
outward
refreshments
,
are
no
more
auaileable
for
the
curing
of
the
Impostume
of
the
soule
,
than
a
Plantinleafe
layd
vnto
the
legge
,
for
the
remoouall
of
the
Megrimme
.
CHAP.
XX.
That
Repentance
is
necessary
to
the
goodnesse
of
Conscience
.
REpentance
is
so
necessary
to
the
constituting
of
Good
Conscience
,
that
till
sinne
bee
remooued
,
and
newnesse
of
life
begunne
,
the
Soule
can
neyther
bee
Purified
,
nor
Pacified
.
Therfore
is
King
SALOMONS
forget
her
Fathers
House
;
Grande
miraculum
(
saith
Saint
Ierome
)
P●ter
filiam
cohortatur
,
ne
meminerit
Patris
sai
;
A
strange
miracle
,
the
Father
exhorts
the
Daughter
,
not
to
remember
her
Father
.
And
lest
that
moytie
of
Repentance
might
seeme
sufficient
,
it
presently
followeth
,
that
the
Kings
Daughter
is
all
glorious
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
Apostl●s
,
Me●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
.
Now
the
reason
why
all
things
are
so
desirous
of
Peace
,
is
the
intendment
●●
their
owne
preserua
〈◊〉
;
for
it
is
the
nature
〈◊〉
Peace
,
to
vnite
,
and
strengthen
,
as
it
is
of
Warre
,
●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
Coniunctiue
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
,
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
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
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
,
Gods
fauour
,
which
is
sweeter
then
life
it selfe
.
CHAP.
XXIII
.
Of
the
vnspeakeable
Comfort
of
a
Good
Conscience
.
KIng
Salomon
decyphering
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
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
,
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
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
Clese●
,
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
,
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
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
,
Elder
Brother
(
according
to
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
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
Wo●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
](A15711-e23850-b)
a
Whose
God
is
their
Belly
In
Serm.
Bellie
(
I
had
almost
Goddesse
Cloacina
?
O
Augustine
,
thou
saidst
true
;
Est
blandus
Doemon
Ebrietas
,
dulce
venenum
,
sua●e
peccatum
,
quam
qui
in
se
habet
,
se
non
habet
;
quam
qui
facit
,
non
facit
peccatum
,
sed
ipse
totus
est
peccatum
:
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
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
;
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
the
heart
is
sorrowfull
.
Thus
Haman
(
the
Agagite
)
hauing
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
,
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
o●
bloud
ranne
trickling
downe
his
cheekes
.
Zedekiah
,
King
of
Iudah
,
in
the
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
his
haires
were
growne
as
Eagles
feathers
,
and
his
nayles
like
Birds
clawes
.
Renowned
Xerxes
,
that
What
should
I
speake
of
Baiazet
the
Turke
,
(
the
Emperour
,
Henry
the
Fourth
,
who
had
fought
Passengers
,
Date
obolum
Bellisario
,
For
Gods
sake
bestowe
one
Halfe-penny
on
Bellisarius
?
Thus
the
beautie
of
all
Earthly
excellencie
,
is
but
as
a
fading
flower
,
and
as
Comfo●ts
of
Grace
know
no
end
,
no
stint
.
Temptations
may
obscure
their
verdour
,
but
cannot
hurt
the
inward
substance
;
some
Leaues
may
fall
,
and
some
fruit
may
fade
,
but
the
seed
,
and
roote
shall
still
remaine
intyre
.
Nec
prodi
possunt
,
nec
perdi
,
saith
,
S.
Austine
,
They
can
neither
bee
betrayd
,
nor
lost
:
but
when
friends
,
and
health
,
and
life
forsake
vs
,
they
will
sticke
vnto
the
Soule
,
and
accompany
her
to
Heauen
.
CHAP.
XXVII
.
That
Peace
of
Conscience
is
the
best
Musicke
.
SO
great
is
the
force
,
and
operation
of
Musicke
,
(
which
handleth
measures
as
they
are
in
sounds
)
that
it
doth
not
onely
moue
the
sense
,
by
the
sweetnesse
of
the
tune
,
and
delight
the
reason
by
a
skilfull
composition
of
numbers
,
and
proportions
;
but
also
allay
the
turbulencie
of
passion
,
dispose
to
vertue
,
and
make
the
Rockes
,
and
Solit●des
to
answere
it
.
The
Author
of
this
Science
,
is
GOD
himselfe
,
who
stirred
vp
Iubal
to
By
the
sweet
warble
of
Euil
Spirit
of
Saul
.
Elizeus
,
when
he
was
to
Prophesie
before
the
Kings
of
Iudah
,
and
Samaria
,
cals
for
a
Musician
.
The
Lydian
and
Ionique
Musicke
,
haue
disarmed
wild
,
and
sauage
Nations
of
their
teeth
,
and
clawes
,
&
made
them
quiet
and
tractable
.
The
Dorian
harmonie
,
hath
been
held
so
graue
,
and
pleasant
,
that
in
the
Primitiue
Church
,
the
Psalmes
,
and
Hymnes
were
sung
only
in
that
tune
.
We
shall
finde
in
Iob
,
that
the
Phrygian
Musicke
)
doth
cause
the
Horse
to
cry
,
Ha
,
Ha
,
in
contempt
of
the
battell
.
Thus
the
seuerall
sorts
of
true
Musick
,
haue
worthily
their
due
praise
,
both
from
their
Author
,
and
Effects
.
But
yet
there
is
one
Harmony
remaining
,
(
which
is
very
Still
,
and
vnperceiued
of
the
Eare
)
wherewith
the
Soule
is
rapt
,
and
captiuated
,
and
which
for
sweetnesse
surmounts
them
all
.
It
is
Peace
of
Conscience
,
that
is
,
Peace
with
GOD
,
Peace
with
Ones
selfe
,
Peace
with
Angels
,
Peace
with
all
Creatures
.
It
was
this
Musick
,
(
though
somewhat
imperfect
)
that
brought
to
Land
the
Prophet
Ionah
,
Christian
Arion
(
as
Danaeus
cals
him
)
and
that
not
on
the
backe
of
a
Dolphin
,
but
in
the
belly
of
a
Whale
.
CHAP.
XXVIII
.
That
Peace
of
Conscience
is
the
best
Physick
.
DIseases
(
saith
Origen
)
Liuing
Creatures
:
all
which
doe
either
euacuate
superfluities
,
or
restore
the
secret
decaies
of
Nature
.
But
yet
no
drugge
,
nor
precious
Confection
,
may
once
compare
with
Peace
of
Conscience
,
it
being
one
of
Salomons
Aphorismes
,
that
A
sound
Heart
is
the
life
of
the
Inward
Ioy
inlargeth
the
heart
,
diffuseth
the
spirits
,
cheereth
the
countenance
,
openeth
the
pores
,
cleanseth
the
bloud
,
fatteth
the
bones
,
strengthneth
the
synowes
,
maintaineth
the
natiue
heate
,
and
moysture
,
and
spinnes
out
the
thrid
of
Mans
life
at
length
?
How
many
,
(
alas
)
to
the
end
they
may
purchase
health
,
and
hearts-ease
,
consult
with
the
Physician
,
shake
off
the
yoke
of
callings
,
and
Communion
,
are
haunted
with
Rymesters
,
Iesters
,
Pantomimes
,
lay
the
reines
on
the
necke
,
and
giue
their
soules
the
vtmost
of
their
desire
,
and
yet
are
pale
,
and
leane
,
and
ill-liking
,
neuer
laughing
,
but
faintly
;
neuer
speaking
,
but
angerly
;
fretting
themselues
away
,
and
hastning
to
the
graue
,
because
they
want
the
Cordiall
of
a
Good
Conscience
?
CHAP.
XXIX
.
That
Peace
of
Conscience
is
an
Inestimable
IEWELL
.
THE
most
precious
Gemmes
of
mightie
Monarches
,
which
with
their
lustre
dazell
the
eyes
of
their
admirers
,
are
no
whit
so
glorious
as
Peace
of
Conscience
,
the
End
,
and
Crowne
of
all
GODS
Graces
.
But
this
Iewell
wee
speake
of
,
is
of
a
most
noble
,
and
Diuine
nature
,
not
subiect
to
decay
,
but
capable
of
Eternitie
.
This
is
the
true
Diamond
,
that
flings
beams
of
comfort
vpon
the
Soule
,
enliuing
and
quickning
it
,
to
the
cheerefull
performance
of
all
Religious
Duties
.
This
is
the
true
Rubie
,
that
carries
in
her
face
the
Colour
of
Vertue
;
a
speciall
2.
Ioh.
1.
Ornament
for
an
Elect
LADIE
.
This
is
the
true
Smaragd
,
so
faire
,
and
beauteous
to
looke
vpon
,
yet
withall
so
Chaste
,
that
it
indures
not
the
heat
of
Lust
,
but
will
Cracke
at
such
indignitie
.
This
is
the
true
Ia●per
,
of
colour
greene
,
and
sprinkled
with
many
drops
of
bloud
,
euen
of
the
bloud
of
the
vnspotted
Lamb.
This
is
the
true
Sardius
,
which
draweth
Wood
vnto
it
,
(
as
the
Adamant
doth
Yron
)
being
able
to
worke
vpon
the
dullest
nature
.
This
is
the
true
Chrysolite
,
of
Golden
hue
,
but
cold
in
nature
,
allaying
the
heate
of
the
Soules
tormenting
Feuer
.
Oh
that
our
haughtie
Daughters
of
Sion
,
would
adorne
themselues
with
this
inestimable
IEWELL
,
and
not
suffer
the
Soule
to
lye
neglected
,
and
forlorne
,
while
the
Bodie
is
curiously
pranckt
,
and
trickt
vp
!
Dominam
ancillari
,
&
ancillam
dominari
,
magna
abusio
est
,
saith
Saint
Bernard
;
It
's
a
foule
in
〈◊〉
,
that
the
〈◊〉
to
●he
〈◊〉
of
Saint
Cyprian
who
is
very
earnest
CHAP.
XXX
.
That
a
Good
Conscience
comforteth
in
Infamie
.
THE
speech
of
Iob
,
is
verie
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
tempus
vitae
me●
,
posteaquam
in
Christo
baptizatus
sum
,
criminatus
est
,
mihi
conscius
sum
;
id●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
,
Sedition
,
Heresie
,
Sacriledge
,
so
long
as
hee
is
able
to
answere
him
point
,
by
point
,
and
to
cleere
himselfe
of
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
CHAP.
XXXI
.
That
a
Good
Conscience
comforteth
in
Pouertie
.
THE
Moralist
did
well
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
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
CHAP.
XXXII
.
That
a
Good
Conscience
comforteth
in
Imprisonment
.
WHen
Len●ulus
(
the
Inner
Prison
,
&
set
fast
in
the
Stockes
,
they
cheerefully
sing
at
Midnight
;
Tantum
interest
,
non
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
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
God
of
Ekron
.
When
Asa
is
I
besecch
thee
,
Lord
,
●emember
now
,
how
I
haue
walked
before
thee
in
truth
,
and
with
a
perfect
heart
,
and
haue
done
that
which
is
Good
in
th●
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
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
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
Hosea
)
O
mors
,
quae
fratres
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
Good
Conscience
(
that
suckes
comfort
out
of
Gall
,
and
Worme-wood
)
i●
not
in
this
case
destitute
For
,
can
Darkenesse
strike
terrour
,
when
the
bodie
is
asleepe
?
Can
stinch
annoy
,
Shin
bones
terrifie
,
and
amaze
me
,
sith
He
that
shal
,
one
day
,
seuer
the
Sheepe
And
hath
not
my
Sauiour
Bed
of
Day
of
Iudgement
,
shal
I
not
lift
vp
my
head
to
thinke
of
it
,
since
it
is
the
day
of
my
Redemption
?
Holy
Bible
)
is
vaine
,
and
woe
is
mee
that
euer
I
was
borne
,
for
the
Pagan
is
happier
than
I
,
and
the
Epicure
is
happier
than
I
,
and
the
foure-footed
Beast
that
eateth
hay
,
is
happier
than
I.
CHAP.
XXXV
.
That
a
good
Conscience
comforteth
at
the
Day
of
Iudgement
.
NOw
,
if
the
contemplation
of
the
day
of
Iudgement
approching
,
doe
bring
with
it
such
a
waight
of
consolation
:
oh
,
what
vnspeakeable
gladnesse
of
heart
will
the
true
Professor
bee
possessed
of
,
when
hee
shall
actually
appeare
before
his
Redeemer
!
O
the
sweete
musicke
of
Come
yee
Goe
yee
Cursed
.
To
this
very
purpose
S.
Ierome
speaketh
notably
:
The
day
will
come
,
yes
,
it
will
surely
come
,
when
this
corruptible
,
and
mortall
,
shall
put
on
incorruption
,
and
immortalitie
:
and
then
,
blessed
bee
that
seruant
,
whom
the
Lord
finds
waking
.
The
Earth
with
her
inhabitants
,
shall
tremble
at
the
sound
of
the
Trumpet
,
but
thou
,
good
Christian
,
shalt
reioice
.
The
World
shall
mourne
,
and
roare
,
and
knock
the
brest
:
the
hearts
of
mighty
Kings
shall
be
seene
to
beat
,
and
throb
through
their
sides
;
the
wanton
Mistresse
shall
bee
brought
forth
with
her
Bratts
,
and
the
Iouial
Yonker
,
with
his
Plume
,
and
Buskinlike
eloquence
.
Then
foolish
Plato
,
and
his
Schollers
,
must
answere
for
their
Community
,
and
profound
Aristotle
,
shall
not
haue
one
poore
Argument
to
helpe
himselfe
withall
.
But
thou
,
(
now
forlorne
,
and
despised
)
Christian
,
shalt
then
exult
,
and
triumphantly
say
,
Loe
,
this
my
Iudge
,
is
the
Childe
that
cryed
when
he
was
swadled
in
the
Manger
:
this
is
He
,
that
(
in
contempt
)
was
called
the
Carpenters
Sonne
;
this
is
Hee
,
that
in
his
infancie
did
flie
from
man
,
being
God
,
into
Egypt
.
This
is
Hee
,
that
was
clad
in
Purple
,
was
wounded
with
the
Crowne
of
Thornes
,
was
held
a
Coniurer
,
a
Samaritan
,
and
One
possessed
of
a
Deuill
.
O
Iew
,
behold
the
hands
which
thou
nailedst
!
O
Romane
,
looke
vpon
the
side
which
thou
diggedst
!
come
neere
,
and
see
whether
it
bee
the
selfe
same
bodie
,
or
no
,
because
ye
gaue
out
,
that
his
Disciples
had
closely
stolne
him
away
by
night
.
Hitherto
S.
Ierome
.
CHAP.
XXXVI
.
A
complaint
that
Good
Conscience
is
so
little
set
by
.
NOt-with-standing
all
that
hath
been
spoken
concerning
the
incomparable
Treasure
of
a
Good
Conscience
,
what
man
(
alas
)
makes
any
account
of
it
?
The
Ambitious
is
hot
in
the
pursuit
of
Honour
,
but
makes
not
Conscience
priuie
to
his
intent
;
so
neglecting
the
one
,
hee
falls
short
of
the
other
;
for
,
Gloria
virtutem
,
quasi
vmbra
sequitur
(
saith
S.
Ierome
)
&
appetitores
sui
deserens
,
appetit
contemptores
:
It
is
the
nature
of
Glory
to
follow
vertue
as
her
shadow
,
and
to
forsake
her
followers
,
while
shee
follow●s
her
contemners
.
But
would
he
consult
with
the
Booke
of
God
,
and
take
in
his
Honorantes
me
Honorab●
;
hee
should
finde
,
that
Conscience
were
the
compendiary
way
to
true
glory
;
which
the
very
Heathen
shadowed
(
as
is
noted
by
S.
Austine
)
when
they
built
The
Great
Ill
man
(
hauing
discharged
Conscience
for
comming
vpon
his
ground
)
sacrilegiously
takes
away
the
Tythes
,
and
Lords
Crowne
,
and
ancient
Demaynes
:
and
beeing
fleshed
with
the
reuenewes
of
the
Church
,
runnes
with
open
mouth
vpon
the
Commons
,
and
deuoures
whole
Townes
,
and
Countries
be
fore
him
;
in
hope
,
at
length
,
to
bee
Lord
of
as
much
ground
,
as
a
Kyte
can
well
flye
ouer
in
a
day
.
O
Rauen
!
For
hee
builds
his
nest
alone
,
and
dips
his
bill
in
poore
mens
bloud
,
vp
to
the
eyes
.
Hee
hath
got
the
aduantage
of
the
Hill
,
that
his
deadly
Pile
might
strike
downe
all
before
it
;
which
being
cast
counter-mont
,
or
in
a
plaine
leuill
,
could
not
be
so
dangerous
.
Which
S.
Chrysostome
considering
,
Miror
si
aliquis
Rectorum
potest
saluari
;
I
wonder
if
any
of
these
Great
men
can
be
saued
;
where
(
yet
)
he
doth
not
import
an
Impossibilitie
,
but
a
Difficultie
.
The
Vsurer
,
and
his
Broker
vnmercifully
fasten
their
gryping
talons
vpon
the
bosome
of
the
decayed
Borrower
:
tell
them
of
Good
Conscience
,
they
terme
you
Pragmaticall
,
and
with
full
mouth
talke
of
their
Thousands
,
as
if
they
were
able
to
spit
shillings
in
the
face
of
any
one
that
durst
oppose
them
.
The
subtle
Lawyer
that
pleades
in
ill
causes
,
sels
silence
,
takes
fees
with
both
hands
,
and
like
an
ill
Surgeon
,
keepes
the
wound
of
his
Client
greene
,
esteemes
of
Conscience
,
as
the
Rich-man
in
S.
Iames
of
his
poore-apparrel'd
Foote-stooles
Foote-stoole
.
The
deceitfull
Tradesman
,
that
keepes
a
weight
,
and
a
weight
,
because
hee
hath
an
heart
,
and
an
heart
,
holds
Conscience
an
vtter
enemie
to
his
thrift
;
and
because
he
meaneth
to
be
vnreasonably
rich
,
he
can
well
be
content
to
be
vnmeasurably
sinfull
.
The
bold
fac't
Stage-player
,
that
trades
in
poysoning
all
sorts
,
and
ages
,
with
verses
reezd
in
the
smoke
of
lust
,
and
blasphemous
Scripture-iests
,
broke
in
the
very
face
of
GOD
,
is
worthily
cast
out
(
as
the
Bane
of
Conscience
)
to
the
vtmost
welt
of
the
skirt
of
the
Suburbs
.
CHAP.
XXXVII
.
That
Gods
dearest
Children
are
often
troubled
in
Conscience
.
IT
is
the
manner
of
the
vnreclaimed
person
,
to
blesse
himselfe
in
the
conceit
of
his
light-heartednesse
:
and
to
wonder
that
the
staid
,
and
mortified
Christian
can
bee
so
sad
,
and
so
vnsociable
.
But
(
alas
)
hee
must
vnderstand
,
that
Sapiens
miser
,
plus
miser
,
quàm
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
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
Peccat●m
,
or
Sterilitas
;
either
Sinne
,
or
Barrennesse
;
so
his
conclusion
is
this
,
after
all
debatements
,
Nullum
inuenio
peccatum
,
à
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
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
Ins●n●tenesse
of
Gods
Mercie
.
IT
is
a
worthy
obseruation
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
,
&
futuram
?
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
shou●●
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
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
,
quàm
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
,
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
Seuen-fold
Mercie
,
which
(
hee
sayth
)
each
Childe
of
God
may
find
in
himselfe
.
The
First
,
is
a
Preuenting
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
Ego
peccabam
,
&
tu
dissimulabas
;
non
contin●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
,
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
The
Fifth
,
is
a
Confirming
The
Sixth
,
is
a
Mercie
,
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
Petition
,
O
GOD
,
be
mercifull
vnto
me
a
Sinner
;
and
if
I
giue
thankes
,
this
shall
be
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
The
first
bloud
he
shed
,
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
Ecce
quàm
Rubicundus
,
&
quàm
totus
Rubicundus
:
Behold
,
how
Red
,
and
how
all-ouer
Red
He
is
:
for
Saint
The
Third
effusion
of
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
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
Quis
vnquam
tam
grauia
,
tam
pudenda
p●ssus
fuit
?
Who
was
euer
thus
cruelly
,
and
thus
shamefully
handled
?
Contendunt
Passio
,
&
Charitas
;
illa
,
vt
plus
ardeat
:
ista
,
vt
plus
rubeat
:
His
Passion
,
and
Loue
doe
stri●e
together
:
that
,
that
it
may
bee
hotter
:
this
,
that
it
may
bee
redder
.
O
sua●●ssime
vniuersorum
Domine
,
&
Saluator
,
Bone
IESV
,
quales
tibi
condignas
gratiarum
referre
potero
actiones
!
O
blessed
IESV
,
the
most
graciou●
Lord
,
and
Sauiour
of
all
thy
Chosen
,
How
can
I
render
thee
sufficient
thankes
!
for
thy
Garment
is
dipt
in
Bloud
,
and
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
Christs
Bloud
,
yet
not
●●ut
drop
belonged
vnto
〈◊〉
to
then
stands
it
me
in
han●●hpitch
my
thoughts
vp
▪
At
the
Vniuersalitie
of
Go●●
-
Promises
,
where-from
Ic●●s
,
not
exempt
my selfe
,
wi●●
,
out
iniurie
to
GOD
,
〈◊〉
preiudice
to
mine
〈◊〉
Soule
.
For
,
sith
the
〈◊〉
proclaimes
a
Generall
Pa●o●on
in
the
Prophet
,
Ho
,
Euerie
one
that
thirsteth
,
come
ye
to
the
Waters
:
and
that
our
Sauiour
inuiteth
All
that
ar●
Wearie
,
and
Heauie-laden
;
●●rist
Iesus
came
into
the
World
,
to
●●nners
:
●●erefore
he
came
to
saue
ME
,
the
〈◊〉
of
Sinners
.
CHAP.
XLI
.
〈◊〉
the
Fourth
Comfort
in
●●rouble
of
Conscience
,
●●hich
is
the
Consideration
〈◊〉
most
grieuous
Sinners
,
〈◊〉
that
haue
beene
pardoned
vpon
their
Repentance
.
SVCH
is
the
subtletie
of
the
Spirituall
Aduersarie
,
●●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
aba●ment
,
and
confusion
.
〈◊〉
which
time
I
must
reme●ber
those
mightie
Sinn●
〈◊〉
that
haue
beene
forgiuen
vpon
their
serious
humiliation
.
And
thus
I
must
reason
.
Am
I
worse
the
DAVID
,
that
went
in
,
t●
Mary
Magdalen
,
Seuen
Deuils
?
Am
I
worse
then
the
Iewes
,
that
scourg'd
and
morning
dew
;
for
my
Conscience
tels
mee
,
that
I
haue
had
many
fearefull
Relapses
.
To
this
I
answere
from
Chrysostome
;
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
)
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
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
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
Lord
.
Againe
,
it
is
an
Axiome
in
Scripture
,
that
,
They
that
sow
in
teares
,
shall
reape
in
ioy
.
Thirdly
,
I
find
,
that
the
godliest
men
were
the
greatest
weepers
;
as
Dauid
(
for
one
)
S.
Augustine
,
when
he
saith
,
Quantò
quisque
est
sanctior
,
tant●
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
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
Peccatorum
,
Deliciae
Angelorum
:
The
teares
of
S●nners
,
are
the
delights
of
Angels
▪
Sixtly
the
merry
sports
of
The●ters
,
come
very
farre
short
of
the
comfort
that
goes
with
teares
,
for
so
saith
S.
Augustine
,
Dulciores
sunt
lach●
ymae
o●antiū
,
quàm
gau●ia
Theatrorum
:
More
sweet
are
the
t●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
)
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
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
,
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
ioy
.
O
Lord
,
rebuke
mee
not
in
thine
anger
!
an
heauie
entrance
:
yet
thus
he
exulteth
in
the
cloze
,
Away
from
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
,
why
hast
thou
forsaken
mee
?
what
can
bee
imagined
more
sad
,
and
rufull
?
yet
in
the
conclusion
,
where
hee
Sau●
me
,
O
Lord
,
for
the
waters
are
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
●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
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
Spirituall
Ado●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
,
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
com●ort
;
little
prayer
,
little
comfort
;
no
prayer
,
no
comfort
.
O
,
it
must
needs
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
contents
)
according
to
the
patterne
of
the
Lords
Prayer
,
concluding
also
(
vsually
)
therewith
our
own
supplications
.
For
(
as
Cyprian
Quantò
efficac●ùs
impetramus
,
quod
petimus
in
Christi
Nomine
,
si
petan●us
ipsius
Ora●ion●
?
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
my
deligh●
saith
D●uid
to
the
Lord
)
I
should
haue
perished
in
●y
●ouble
:
(
where
by
Law
is
meant
,
not
the
D●calogue
Psal.
19.
onely
,
but
the
whole
Couenant
of
God
.
)
S.
Paul
calleth
the
Scripture
(
especially
the
New
Testament
)
the
W●rd
of
Life
;
because
as
it
is
Verbum
Domini
,
the
Word
of
the
Lord
;
so
it
containeth
nothing
(
in
effect
)
but
Verbum
Dominum
,
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
:
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
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
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
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
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
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
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
M●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
Sauiour
Christ
deliuered
with
his
owne
mouth
;
as
his
Sermon
vpon
CHAP.
XLVI
.
Of
the
Ninth
Comfort
in
trouble
of
Conscience
,
which
is
Singing
of
Psalmes
.
THere
are
sundry
Reasons
,
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
Prose
▪
Thirdly
,
(
as
Athanasius
Fourthly
,
it
serueth
for
the
S.
Augustine
thus
describeth
a
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
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
S.
Austine
,
Psalmus
,
etiam
ex
corde
Lapideo
,
Lachrymas
mouet
:
A
Psalme
f●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
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
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
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
rebuke
,
and
chasten
.
CHAP.
XLVII
.
Of
the
Tenth
Comfort
in
trouble
of
Conscience
,
which
is
the
Testimonie
of
the
M●nister
.
IN
the
time
of
some
gr●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
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
written
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
A
three-fold
Cord
is
not
easily
broken
.
Secondly
,
it
is
the
Promise
of
Christ
,
that
where
two
or
three
are
gathered
Holy
Spirit
,
as
he
was
corporally
with
his
Disciples
,
when
they
went
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
discon●ent
,
by
continuing
in
●ome
grosse
sinne
,
doe
relinquish
all
d●aling
in
the
world
,
and
betake
themselues
to
a
Sedentarie
life
,
perswading
themselues
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
operis
,
vt
te
semper
Diabolus
inue
occupatum
:
Bee
doing
something
,
that
the
Deuil
may
alwayes
find
thee
busied
.
And
let
vs
goe
(
as
Salomon
aduiseth
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
selfe
,
in
the
surges
of
temptation
,
is
the
infallible
Truth
of
Gods
Promises
.
For
God
is
not
as
man
,
that
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
,
I
beleeue
,
helpe
my
vnbeliefe
?
CHAP.
LI.
Of
the
Fourteenth
Comfort
,
which
is
the
Iustice
of
God
.
AS
out
of
the
Eater
came
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
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
CHAP.
LII
.
That
all
the
forenamed
Comforts
are
vneffectual
,
without
the
Presence
of
the
Holy
Ghost
.
BVt
in
vaine
doth
Paul
Holy
Ghost
that
is
the
Comforter
,
euen
the
Spirit
of
Trueth
,
Children
of
God
knowe
him
;
for
Hee
dwelleth
in
them
with
an
vnspeakable
ioy
,
which
goes
a
degree
beyond
Peace
of
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
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
;
quàm
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
;
quàm
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
thankefull
.
Reioyce
in
the
Reioyce
.
Sing
ye
merrily
vnto
Hearten
vp
your selues
Holy
One
of
Israel
will
help
thee
.
Why
shouldest
thou
say
,
The
LORD
Christ
Iesus
thy
Lord
.
Consider
that
the
Godly
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
Black
humour
,
and
the
Seate
of
the
Deuill
,
if
it
bee
not
well
lookt
to
.
Consider
,
that
immoderate
Sorrow
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
H●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
inwardly
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
thou
Iust
Ouer-much
:
which
speech
may
seeme
strange
at
the
first
sight
,
because
Iustitia
quantò
maior
,
tantò
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
Euil●
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
M●nt
,
Annise
,
and
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
commendation
of
them
.
Of
the
Successors
of
these
Pharises
,
complained
Dionysius
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
,
quàm
priuato
amore
inducti
:
si
verò
subditi
peccent
in
Deum
,
vel
se
inuicem
laedant
,
nil
curant
,
vel
parùm
:
There
are
at
this
day
(
I
s●eake
it
with
griefe
of
heart
)
an
innumerable
sort
of
Pastors
,
and
Prelates
in
the
Church
(
of
Christ
)
who
demand
their
Tithes
,
and
other
profits
,
with
all
diligence
and
strictnesse
,
and
take
them
vp
roundly
,
that
denie
them
;
not
led
so
much
hereto
by
any
loue
to
God
as
out
of
desire
to
benefit
themselues
:
but
if
they
perceiue
that
the
people
sinne
immediately
against
GOD
,
or
else
oppresse
and
wrong
one
another
,
they
respect
that
,
little
or
nothing
at
all
.
CHAP.
LVIII
.
Of
the
Fourth
kinde
of
Euill
Conscience
,
which
is
the
Cauterized
.
THere
is
a
Conscience
worse
then
all
the
former
,
which
S.
Paul
calleth
Habituati
in
malo
;
Accustomed
to
doe
Euill
;
and
being
Black-moores
,
will
not
This
hard
,
and
irrelenting
Ipsum
est
,
quod
nec
Deum
timet
,
nec
hominem
reueretur
;
It
is
that
which
feareth
neither
GOD
,
nor
man
;
like
the
Vnrighteous
CHAP.
LIX
.
Of
the
Steps
,
and
Degrees
,
that
lead
to
this
Searednesse
of
Conscience
.
THere
are
(
saith
Gregorie
)
Suggestion
,
Delectation
,
and
Consent
;
the
first
is
effected
by
Satan
,
the
second
by
the
Flesh
,
and
the
third
by
the
Soule
.
Suggestione
peccatum
agnoscimus
,
Delectatione
vincimur
,
Consensu
ligamur
:
By
Suggestion
,
we
take
notice
of
sinne
,
by
Delight
wee
are
vanquished
,
by
Consent
inthralled
.
S.
Augustine
sometimes
Gradation
:
Will
,
Peruerse
Desire
,
Custome
,
Suggestion
,
Delectation
,
Consent
,
Perpetration
.
seuen
Descents
into
Hell
;
Importabile
,
Graue
,
Leue
,
Insensibile
,
Delectabile
,
Desiderabile
,
Defensibile
:
In
effect
thus
much
:
First
,
Sinne
is
Intolerable
,
then
Heauie
,
then
Light
,
then
Past
feeling
,
then
Delightfull
,
then
Desireable
,
then
Iustifiable
.
From
all
these
places
,
and
some
other
of
the
like
nature
,
wee
may
obserue
Eight
seueral
Degrees
,
which
I
reckon
thus
in
their
order
.
The
First
is
the
Suggestion
Gouernement
of
the
Senses
.
For
there
were
two
things
that
vndid
DAVID
;
Otium
,
&
Oculus
:
Idlenesse
,
and
his
Eye
.
And
here
we
must
remember
,
that
Suggestion
,
The
Second
Degree
,
is
Primogenita
Diaboli
;
Satans
Eldest
Daughter
.
Now
the
Thoughts
of
Man
,
(
as
S.
Bernard
The
Third
Degree
is
Delight
,
Mortall
Sinne
,
euen
by
the
verdict
of
the
Schoole-men
themselues
:
The
Fourth
Degree
,
is
Solus
Consensus
reos
nos
facit
,
etiamsi
aliquid
impediat
,
ne
opera
subsequantur
:
Consent
alone
makes
vs
guilty
before
God
,
though
the
fact
intended
be
neuer
accomplisht
.
The
fift
Degree
is
Operation
,
Birth
of
sinne
.
For
now
Habet
&
opus
vocem
sitam
,
saith
Bernard
:
Euery
euill
worke
hath
a
kind
of
voice
,
whether
it
be
done
Contra
Naturam
,
aut
Contra
Legem
,
aut
Contra
Consuetudinem
:
Against
Nature
,
Law
,
or
(
warrantable
)
Custome
.
The
Sixth
Degree
is
Custome
Vt
iam
,
non
modò
placeat
peccatum
,
sed
&
assidue
placeat
:
That
he
doth
not
now
only
delight
in
sinne
,
but
doth
nothing
else
but
delight
in
it
.
Thus
Consuetudo
vertitur
in
Naturam
:
The
Habit
is
growne
to
a
Necessitie
.
Hic
Peccator
foetet
,
Hic
Quatriduanus
est
:
This
Sinner
stinketh
,
and
rotteth
like
Lazarus
,
when
hee
had
The
Seuenth
Degree
is
Defence
of
Sin
,
which
is
fearefull
to
thinke
vpon
.
At
this
passe
were
the
Iewes
,
who
being
reprooued
from
the
Lord
,
for
their
grosse
Idolatry
,
returned
this
answere
,
Wee
haue
loued
Strangers
,
and
we
follow
.
Thus
the
Blasphemer
alledgeth
Ioseph
,
to
excuse
his
swearing
;
the
Drunkard
,
Noah
;
the
Adulterer
,
Da●id
;
the
Oppressour
,
Zachee
:
but
these
wicked
men
(
as
Gregorie
Vt
eis
perditio
priuata
sufficiat
:
That
they
would
hold
it
sufficient
to
bee
cast
awayes
themselues
,
and
not
by
their
lewd
&
licentious
speeches
,
to
drawe
others
with
them
into
the
same
damnation
.
The
Eighth
,
and
last
Degree
,
Boasting
of
Sinne
,
to
the
which
when
a
man
is
come
,
he
is
in
the
gall
of
Lords
Day
,
may
truely
bee
defined
to
bee
Circulus
,
cuius
Centrum
Diabolus
:
A
Circle
,
whose
Centre
is
the
Deuil
.
I
will
end
this
point
with
that
worthie
sentence
of
Saint
Bernard
:
Nihil
equè
exasperat
illius
tremendi
Iudicis
Maiestatem
,
quàm
peccare
,
&
securè
peccare
,
&
de
vitijs
,
quasi
de
virtutibus
gloriari
:
There
is
nothing
in
the
world
,
that
prouoketh
so
much
to
anger
the
Maiestie
of
the
most
dreadful
Iudge
,
as
first
,
to
sinne
,
and
then
,
to
sin
securely
,
&
at
last
to
glory
in
the
perpetration
of
it
,
as
if
wee
had
performed
some
notable
exploit
.
CHAP.
LX.
Of
the
fearefull
Estate
of
those
that
haue
Searednesse
of
Conscience
.
TO
the
end
the
Obstinate
,
&
Obdurate
,
may
be
brought
to
the
consideration
of
the
dreadful
danger
,
where
with
he
is
inuironed
(
like
the
Hoste
of
the
First
then
,
the
Man
that
Conscience
seared
,
is
liable
to
all
the
plagues
that
are
vnder
heauen
:
to
hunger
,
to
thirst
,
to
nakednesse
,
to
Famine
,
to
Warre
,
to
Banishment
,
to
Shame
,
to
Beggerie
,
to
Contempt
,
to
Imprisonment
,
to
the
Pestilence
,
to
the
Phrensie
,
and
to
the
Botch
of
Egypt
,
to
Abridgement
of
Life
by
a
sudden
,
and
ignominious
Death
;
at
what
time
his
Soule
is
like
to
goe
to
Hell
,
while
his
Bodie
is
deuoured
of
the
Fowles
of
the
Ayre
;
or
at
the
best
,
lyes
rotting
like
a
Carrion
in
the
earth
,
til
the
Day
of
Iudgement
.
Secondly
,
the
Scripture
brands
him
for
a
Cursed
Come
ye
,
Goe
,
yee
CVRSED
.
Thirdly
,
he
doth
enough
to
bring
a
plague
vpon
his
Posteritie
,
to
the
third
and
Fourthly
,
the
Sinner
that
hath
made
a
league
with
Hell
,
and
with
Death
,
is
transformed
into
a
Beast
,
and
hath
lost
the
name
,
and
nature
of
a
Man
;
and
therefore
in
the
Dialect
of
Scripture
,
Fiftly
,
the
Word
of
GOD
,
which
is
as
Fire
,
and
as
the
Sixtly
,
the
Sacrament
is
altogether
ineffectuall
to
him
,
though
it
bee
the
Conduit
of
Grace
,
and
the
Lauer
of
the
Soule
.
Thus
Iudas
receiuing
the
Bread
of
the
Lords
Supper
,
at
the
blessed
hand
of
our
Sauiour
,
and
yet
retayning
a
Trayterous
disposition
,
receiued
the
Seuenthly
,
(
which
is
enough
to
make
one
quake
to
thinke
of
it
)
our
Sauiour
Ieremie
Must
not
:
Christ
Will
not
.
Eightly
,
when
in
his
affliction
he
prayes
,
&
howles
vpon
his
Bed
,
hee
doth
no
better
than
cut
off
a
D●gges
Lastly
,
this
Hardnesse
of
Spirituall
desertion
,
is
Pharaohs
punishment
,
that
is
,
the
Plague
of
Plagues
,
&
the
very
Master-pocke
,
that
eateth
out
the
eye
of
the
Soule
.
CHAP.
LXI
.
Of
the
Fift
kind
of
Euill
Conscience
,
which
is
the
Desperate
one
.
THe
last
,
and
worst
kind
of
Conscience
,
is
the
Desperate
:
the
horror
wherof
but
to
shadow
,
(
for
who
is
able
to
expresse
it
at
life
?
)
were
enough
to
split
the
heart
of
a
Christian
.
For
,
First
,
it
is
an
Inward
pang
,
a
Secret
torment
,
and
conuulsion
;
which
by
so
much
the
more
is
into
lerable
,
by
how
much
the
lesse
it
is
capable
of
vent
.
For
the
wicked
is
like
the
raging
of
the
Secondly
,
he
is
a
Fugitiue
,
and
is
runne
away
from
GOD
,
who
(
as
Saint
Augustine
Thirdly
,
the
LORD
hath
Fourthly
,
hee
is
a
Malefactor
,
condemned
,
and
adiudged
to
Death
;
expecting
hourely
his
deserued
Execution
;
and
therefore
liueth
in
continuall
feare
,
and
punishment
:
for
,
Timor
supplicamentum
Feare
hath
euer
punishment
annexed
to
it
.
Fiftly
,
he
is
like
the
man
,
Possessed
of
the
Deuill
,
who
Lastly
,
there
is
a
Worme
Prometheus
,
Macrob
.
l.
1.
in
Som
Scip.
which
lyes
gnawing
,
and
grabling
continually
at
his
heart
,
which
shall
neuer
die
,
neuer
leaue
tugging
,
no
not
when
hee
hath
lien
thousand
thousand
yeeres
in
Hell
.
For
the
certaintie
whereof
,
it
hath
pleased
the
Holy
Ghost
to
repeat
it
three
seuerall
times
,
within
the
compasse
of
fiue
Verses
,
in
these
wordes
;
Where
the
Worme
dyeth
not
,
and
the
fire
neuer
goeth
out
CHAP.
LXII
.
That
it
is
exceeding
dangerous
for
a
man
in
horrour
of
Conscience
,
to
kill
himselfe
.
AFter
the
Arch-enemie
of
Mankinde
(
the
Deuill
)
hath
insnared
a
man
many
yeeres
together
,
in
sensualitie
,
and
worldlinesse
,
and
trailed
him
along
with
the
vaine
conceit
of
Mercie
:
at
last
hee
presents
himselfe
in
a
ghastly
shape
,
with
kniues
and
halters
in
his
hand
;
continually
vrging
him
to
become
his
owne
Deaths-man
,
that
so
he
may
bee
rid
of
his
present
anguish
.
Against
which
bloudie
temptation
,
the
Christian
is
most
carefully
to
arme
himself
with
the
consideration
of
the
danger
that
will
accrew
.
For
if
Cleombrotus
Master
Plato
so
excellently
had
described
:
and
if
Cato
haue
got
him
an
euerlasting
reproch
(
amongst
the
truely
wise
)
by
dispatching
himselfe
in
a
disdaine
to
yeeld
to
Caesar
(
a
man
of
incomparable
valour
,
and
clemencie
:
)
and
if
Lucretia
,
(
chaste
,
and
innocent
Lucretia
,
)
haue
wronged
her
name
,
by
the
wilfull
abridgement
of
her
life
,
in
a
false
supposall
of
dishonour
:
and
,
if
the
best
commendation
that
they
got
,
was
,
that
they
did
it
Hath
not
the
Lord
said
,
Thou
shalt
not
kill
,
without
adding
the
word
Neighbour
(
as
S.
Augustine
well
Spiritus
latenter
hoc
iusserat
:
The
Spirit
of
God
had
secretly
commanded
it
.
)
Besides
;
the
same
Father
doth
peremptorily
affirme
,
that
for
a
man
to
slay
himselfe
,
is
Detestabile
facinu●
,
&
damnabile
;
A
crime
,
that
is
both
Detestable
,
and
Damnable
.
Further
,
M●ns
Bodie
,
is
a
Part
of
the
Image
of
God
,
and
all
the
Three
Persons
in
the
Trinity
Locu●
salubris
Poenitentiae
non
datur
;
There
is
no
fitting
place
for
Repentance
:
and
therefore
,
O
man
,
stay
thy
hand
;
and
commit
not
that
Murder
in
one
instant
,
which
thou
canst
neuer
wash
out
with
thy
teares
,
in
infinite
Millions
of
yeeres
.
CHAP.
LXIII
.
Certaine
forcible
Reasons
against
Despaire
.
TO
the
end
the
Deuill
may
not
sinke
downe
the
soule
irrecouerably
into
Hell
,
the
distracted
sinner
is
to
know
,
that
none
in
this
life
are
apparantly
debarred
from
hope
of
forgiuenesse
,
but
onely
the
Reprobate
angels
.
Diaboli
,
&
Austin
)
manifestati
sunt
nobis
,
quòd
ad
Ignem
aeternum
sunt
destinati
:
Ipsorum
tantùm
desperanda
est
Correctio
:
Concerning
the
Deuill
and
his
angels
,
most
certaine
it
is
,
that
they
are
Praedestinate
to
euerlasting
fire
:
and
we
are
to
despaire
of
their
correction
only
.
Againe
,
it
must
bee
well
weighed
,
that
there
is
no
Offender
so
hellish
,
and
abominable
,
but
that
the
Church
of
God
receiues
him
into
her
armes
,
vpon
his
vnfained
Conuersion
:
according
to
that
sweete
saying
of
S.
Augustine
:
In
quibuscunque
peccatis
,
non
perdit
viscera
,
Pia
Mater
Ecclesia
:
Our
Holy
Mother
,
the
Church
,
doth
not
forgoe
the
bowels
of
her
loue
,
in
any
sinne
,
be
it
neuer
so
hainous
.
Of
this
very
mind
is
the
blessed
Martyr
Cyprian
:
Nec
quisquam
(
saith
aut
Peccatis
retardetur
,
aut
annis
,
quò
●●inùs
veniat
ad
consequendam
salutem
:
Let
no
man
bee
kept
backe
from
seeking
mercie
,
haue
he
been
neuer
so
mighty
,
neuer
so
inueterate
a
Transgressour
.
In
isto
adhuc
mund●
manenti
,
nulla
Poenitentia
sera
est
:
so
long
as
a
man
is
in
this
World
,
Repentance
neuer
commeth
too
late
.
●●
sub
ipso
licet
exitu
,
&
vitae
temporalis
occ●su
pro
delict
is
roges
,
venia
confitenti
datur
,
&
ad
Immortal●tatem
,
sub
ipsa
morte
transitur
:
Though
thou
haue
d●ferred
the
crauing
of
forgiuenesse
,
euen
till
thou
bee
drawing
on
,
and
(
in
a
manner
)
at
●he
last
gaspe
:
yet
,
if
thou
then
p●rforme
it
sincerely
,
thy
sins
a●e
pardoned
,
and
thou
art
p●ssed
from
death
to
life
.
Which
words
are
not
written
by
this
godly
Father
,
to
bolster
vp
any
man
in
his
presumption
;
but
onely
to
comfort
the
distressed
soule
,
surcharged
with
his
iniquities
.
Mo●eouer
,
the
wounded
Sinner
is
to
take
notice
,
that
to
adde
Despaire
vnto
his
other
wickednesse
,
is
(
with
the
Amorites
)
to
make
it
Full.
For
it
is
the
iudgement
of
Saint
Augustine
,
Betraying
Our
Sauiour
.
His
wordes
are
these
:
Iudam
Traditoren
,
non
tam
scelus
,
quod
conmisit
,
quàm
Indulgeniae
Desperatio
,
fecit
penitùs
interire
:
It
was
not
so
much
the
cursed
fact
of
Iudas
the
Traytour
,
that
cast
away
his
soule
,
as
the
Despairing
of
the
Mercy
of
God
.
Lastly
,
the
Sinne
of
Despaire
is
so
notorious
,
that
some
learned
men
haue
thought
it
to
be
the
Vnpardonable
sinne
against
the
Holy
Ghost
:
because
it
is
directè
contra
Diuinitatem
;
Directly
against
the
Godhead
:
videlicet
,
contra
Infinitatem
Bonitatis
,
&
Misericordiae
Dei
;
that
is
,
against
the
Infinitenes
of
Gods
Goodnesse
,
and
Mercie
.
The
Lord
,
for
his
Christs
sake
,
confirme
vs
in
the
assurance
of
his
fauour
,
by
the
testimonie
of
his
Spirit
,
and
the
comfortable
fruits
of
a
Sanctified
life
;
that
after
this
wearisome
pilgrimage
,
we
may
keepe
holy
to
him
,
an
euerlasting
Sabbath
in
the
Heauens
.
Amen
.
Deo
Gloria
.
Qui
primas
non
potuit
habere
Sapientiae
;
secundas
habeat
partes
Modestiae
.
Aug.
in
lib.
Retract
.