IN this Text is mention of two things, which (it seems) the world hath quite forgotten; at least left off, and disaccustomed. It may bee wee haue heard our Fathers, or Grand-fathers report strange things, of Lordes, & Knights, and great Men, keeping bountifull houses and continuall Feasts, and they perchaunce heard their Fathers before them speake of keeping a good Conscience. But in this Rotten, Woodden-Age, wherin we liue, these two are perisht, at least traueld and gone out of the Land together, which together we find as fast friēds in the text, A good conscience, & a continuall Feast. All I hope to gaine is, that the dis­course of such things will not be vnwelcome to vs, because wee are fallen vpon those times, indeed mi­serable: wherein men are meerely nothing but dis­course and talke of these matters.

In opening the Text, foure seuerall things are to be enquired of, and stood vpon.

1. First, what Conscience is in generall.

2. What a good Conscience is, and the contrary.

3. The main intendment of Solomon in this place, or the generall Doctrine hence obserueable, hauing two branches, one implicite, which is, that wicked soules are most anguished, and wheeled, and tempe­sted with affliction, most grieued & galled in minde: another explicite, to wit, that good and honest men are more mirthfull, ioyous, receyue more true solace and contentment, then the former.

4. How this comparison heere vrged by Salomon may be fitted and applied; prouing first that the wic­ked conscience is no feast, or if one, not continuall. Secondly, in the righteous, that theyrs is one, and a continuall one. A good Consc: is a &c.

1. First, what Conscience is in generall.

It is defined to bee a certaine naturall vnderstan­ding of the Lawe, approuing honest and good acti­ons, and disallowing or detesting such as bee ill: Or it is a iudgement of the soule, fetched from the Law of God, vppon which ensues eyther a ioyfulnes, or a trembling in the soule. And it consists (saieth Me­lancthon,) of a practicke Syllogisme in mans vnder­standing, and the hearts motion that ensues it. The Maior whereof is the rule of certaintie and truth, to which the deede is layde, and weighed in the Minor: and the conclusion is the soules Iudgement, or refle­ction on it selfe, procuring eyther quietnes or vexa­tion.

Aquinas defines it to bee: Ordo scientiae ad aliquid, an Act by which wee applie our knowledge to some-particular thing. And Caluin sayes, t'is Medium quid dam, a certaine thing of a middle nature twixt God and man, not suffering a man to suppresse in himselfe what hee knowes offensiue to God. Lypsius calls it Sointillam: A sparckle of rectified reason, left still in man, of his good and euill actions, both Iudex and [Page 3] Iudex, both Iudge and witnesse. To which purpose it hath bene named, the Pulse, the Spurre, the Moni­tor, the watchman, the clock or Laerum to the soule; the good Cassandra, foretelling dangers, Gods speci­all Bayliffe and Secretary, to arrest vs, to register our offences, of which that is true of Tullie, Magnum vim habet in vtrum (que) partem, &c. It hath great force on both sides, eyther to free them from feare, who haue done nothing, or to present euer to theyr face due punishment that be offendors, whervnto agrees that description of Conscience in the scriptures, that it is our owne Thoughts, eyther accusing or excu­sing vs.

2. Hence wee may easily descend to the second particular, and gaine the vnderstanding of a good Conscience, which yet will be hard to doe: in regard a good oue is indeed the very Peace of GOD, which passeth all vnderstanding; yet thus farre they haue cleared vs, who define it to bee a ioyfull remēbrance of a well-led de life, ioyned with hope, in the expecta­tion of a Comfortable euent: or a ioyous motion of the soule, ioyned cùm scientià, with knowledge of her own right actions, (in which regard it is named con­certly, Conscience, not meerely Science, for without this coniunction it is [...] a Con­science nicknamed, or miscalled:) and wee are eased by such, who holde a Conscience then to bee free or good when it is at peace, eyther concerning pardon of sinne, or concerning our pleasing God, notwith­standing all imperfections: or when the question is of things in theyr owne nature indifferent, and it be­ing in such a choyce, neither Asinina, nor Lupina; nei­ther straining at strawes, nor swallowing logges. But then specially, when it is calme and quiet vppon the first ground, namely, vppon the sence of sinne forgi­uen, and the soule made free & reconciled to God, an estate, neither befalling the prowde Pharisee, [Page 4]swolne, and pufft vp with a false conception & tym­pany, a deceiuable confidence, and ouer-weening of his owne righteousnes, nor the dull and stony sinner, who drunk with sinnes sweetnes, is made insensible, and remains seemingly vndisquieted. In summe, t'is nothing else but that inward integritie of the heart, whereof S. Paule speaking, sayes, The ende and comple­ment of the Law, is Charitie in a pure heart, with faith vn­fained. 1. Tim. 1.5. And presently after, Vers. 19. differencing it from a meer vnderstanding, he saith, Some haue made a shipwracke of Faith, by forsaking a good Conscience: Wherein (saith Caluin) hee shewes it to be a liuely ardor of seruing God, with the entire af­fection of his soule; and a sincere endeuour, to liue godly and honestly among men, respecting proper­ly and precisely God, as the maine ende and obiect therof; but lesse principally men, because the effects and fruits of it extend euen to them also. This thus opened, brings vs (I hope) some light to finde and see what an euill Conscience is, which is, whatsoeuer the former is not. A remembrance of an ill-led-life, ioy­ned with feare of punishment, or a grieuous and rac­king motion of the soule, mixt with knowledge and sight of her owne wickednes, and by consequence, with a foresight of her owne miserie. But in hand­ling the next part of the Text, we shall obtaine a ma­nifolde discouerie of them both, and be made to des­cry aswell the comfortable nature of the one, as the poore and wretched condition of the other.

Come wee then to that which I called the maine intendment of Solomon, or the generall Doctrine hence obserueable; The first part whereof is, that there is no peace to the wicked, as God speakes by Esay, No ioy, no comfort, in an ill soule. And the second, That the good man, is the onely merrie man aliue. For so much is veiled and couered here, vnder these words. A continuall Feast.

3 For the first, as Saint Paul speakes of the good man that he is afflicted: yet alwayes merrie. So So­lomon of the wicked iust contrary, euen in laughter the heart is sorrowfull, Pro. 14.13. The world then (it seemes) is cousened and gulled with showes and shadowes, and outward semblances, thinking such a man sicke that is in perfect health, esteeming an other in great iollity, of an able lusty body, when t'is but a languishing carkasse. For the full worldling sets out, and paints and struts like a huge Colossus of gold (peraduenture) or Iuory without, but stuft with clay and stones within: all their happinesse affoor­ding no more comfort, then for a theefe to be han­ged on a painted Gallowes. Therefore Seneca calls it Foelicitatem bracteatam, & capsulam totam: gilded felicity, all couer and shell, and barke, straw with­out graine, or gilded sheathes with leaden wea­pons: nor yet so merely? T'is not a froath or winde, or emptinesse, but a burning, a corrosion, a sting, a poyson, a secret malignity withall: For so Solomon implyes, where speaking of all outward things, hee sayeth, They are not onely vanity, but vexation of the spirite. So that worldlings may complaine of all earthly matters, as Agarnemnon doth of honour in the Tragedy: [...]. T's sweet (in show and semblance a farre off) but it sads a man at heart when it comes. The maine reason whereof is, that of Senecaes, because all folly and vanity laborat fastidió sui, growes in the end weary of it selfe. Et maximam sui veneni partem bibit, drinkes vp the grea­ter part of her owne poyson, occasioned by a gnawn wormeaten, a wicked guilty conscience. For as the Cruciaeries in Rome bore that Crosse which should af­terwards beare them: so God hath layde this con­science as a crosse on euery sinnefull wretch, where­in hee suffers before before time of his full and final suffering.

A thing which the Heathens felt and discouered, Sua quemque fraus & suus terror maximè vexat (sayeth Tullie) Each mans owne fraud, and his owne af­frightment most disquiets him, and those Fu­ries (sayeth hee) doe anguish and pursue wicked men, not with burning firebrands, as wee see in Tragedies, sed angore conscientiae, but with the trouble of their conscience. And Seneca most diuinely, Nihil prod st inclusam habere conscientiam, patemus Deo. Quid quaeris? quid machinaris? quid abscondis? custos tuus te sequitur? Quid locum abdictum legis? arbitros remoues? Putas tibi contigisse, vt oculos ouium effugias? To what end (sayeth he) Doth a sinner chuse secresie, or soli­tarinesse? Demens quid prodest non habere conscium, cum habes conscientiam? Madman, what auayles to haue no witnesse of thy wickednesse, thou hauing a con­science which is a thousand witnesses.

A thing which euery sinner would shunne and cannot, whose state is therefore resembled to the stricken Beare, which running per syluas, saltusque, through woods and groues, yet still haeret lateri laetha­lis arundo, the deadly arrow sticks still in her side; so runnes and rowles the perplexed sinner like Lucans Beare, Se rotat in vulnus, & secum fugientem circuit ha­stam, though hee wheele and turne round (as the Wiseman sayth Impij ambulant in circuitu:) yet the Speare that wounded him fals not out. Such men, sayeth Plutarch are like men sea-sicke, who being in the shippe, thinke they should doe better in the boate, and thence backe againe to the shippe: nihil agunt, &c. They doe nothing (sayeth he) nothing to any purpose, so long as their choler remaines in the stomacke: So the Sinner, no shift of place, no change of ayre relieues him, being dogged and tended on by Erynnis Conscientiae, the Hellish Hagge, or fury of his conscience, that euer-gaping Cerberus, that euer-waking blood hound; eyther barking eager, and so [Page 7]disturbs his rest, which is bad enough: or if it chance to sleepe, it is farre worse: if it wakes, it makes him like a mad-man; when it sleepes; a Lethargique dull and senselesse: if it speake, a thousand wild Chymae­raes and winged furies, and spirting serpents ride vp­on the tongue of it: but when it is dumbe, it casts him into a stony deadnes, which is an estate so dam­nable, as we are wont to expresse it by resemblance to a Patient, on whom Physicke works not, or that seeles not himselfe sicke, when both Physitians and friends know him desperate. Ti's-Austines, Quid mi­serius misero non miserante seipsum? What more mi­serable then a wretch, not to take compassion on himselfe? Nor can it bee thought a pleasure for a sinner, that his soule is growne ouer with a filme or cataract, that he becomes obdurate, seared and re­morselesse, and so secure like Ionas vnder hatches, a sleepe: for such a sleepe of the conscience is but a dogges sleepe, as God tolde Cain, in Gen. 4. If thou doest ill, Sinne lyes at the dore, lyes like a dogge at the dore, vpon a sodaine to rise and plucke out his throat. Tandemista tranquilitas tempestas est (saith Saint Ierome) This see­ming calme proues in the end a most cruell storme: as a wheele seemes not at all to moue when it is whirled about with greatest violence.

Which if we would haue proued or exemplified (beside prophane stories and dayly tryall) the scrip­ture is plenteous in furnishing vs with examples and testimonies: Iosephs brethren, Gen. 50.15. It may be hee will hate vs, and pay vs againe the euill wee did him. A fuller example, is Herod in Mat. 14. who when Christ came to offer mercy; out of the hell of his hart imagined Iohn Baptist had bin risen again to take vengeance. So the Scribes and Pharisees in that iudgement of our Sauiour, concerning the woman taken in adultery, accused of their owne conscience, went out one by one, Iohn 8.9. The same sting it [Page 8]was made Baltazers countenance change, and his ioyntes to bee loosed, and his knees to knocke one against onother, Dan. 5.6. So when Paul disputed of righteousnesse and temperance, and the iudge­ment to come: the Text sayeth, Foelix trembled, Act. 24.26. The time would fayle mee to speake of Adam, of Saul, of Iudas, and sixe hundred more: for it is in all wicked soules, eyther the first part of hell, a fire that burnes and consumes speedily; or the se­cond part, a worme that closely frets and eates away, and rots the soule, and shall neuer die, saith Esay, 66 24. Such a man is like him the Apostle speakes of, Tit. 3.11. Who is damned of himselfe, his owne Iudge, witnes, hangman: at least findes himselfe guiltie, and nothing remaines, but a fearefull looking for of iudgement, and a violent fire, Heb. 10.27.

2 The second branch of the doctrine, and that which is here exprest, is, that how euer the worlde rashly conceit good mens estate wretched and tempestuous, yet they are the onely merry men aliue. It is thought religion duls their wits, & daunts their spirits, as if mirth and mischiefe euer met together. But the Heathens haue beene able to tell vs, that all blisse lyes not in a giddy lightnes. There is (sayeth Statius) hilaris cum pondere virtus, Vertue with mirth, and weight in it: and Tully could say: Non hilarita­te modo, nec lascinia, nec ioco comite lenitatis, sed saepe etiam tristes firmitate & constantiâ sunt beati: Men many times seeming sad, are blessed in the firmenesse and con­stancy of their temper. For the true Christian man, though hee runne still away: yet his ioyes are dee­per, then the rushing noyse of shallow worldlings; as Claudius speakes of Nilus: Lene fluit, sed cunctis om­nibus exit vtilior, nullas confessus murmure vireis: though it shew no strength in his murmure and ratling, yet it is more vsefull then other riuers. This is true of a [Page 9]good conscience, in the generall, because it is in eue­ry disease a Physition, in strife a Lawyer, in doubt a Preacher, in griese a counsellor, in sinne a confessor; like a sweet persume, at once taking away the noy­some smell, and leauing a sweet sauour for it, or like the Vnicorns horne in water, driuing poyson out of any estate. This we shall in like maner find true, if we take into our consideration those things which most afflict and trauell men in this life, and wherewith the best men are oftentimes shaken and disturbed, and theit evennes interrupted and en combred, which be SIN and Affliction. For we shall finde that which Iuvenal speakes of vertue; Semita tranquillae per vir­tutem patet vnica vitae, applyable more fitly to a good conscience, that the way out of the forenamed diffi­culties, and the path to arriue at quietnes is no o­ther.

And for SIN first, the dayly wrastlings & com­bates against those reliques of sin, are best known to them that haue experienced them: Such will cry out in the bitternes of their soules, with S. Paul, I feele a­nother law in my members, rebelling against the law of my flesh, and leading mee captiue into the law of sinne. O wretched man that I am, who shall deliuer mee from this body of death? Rom. 7.23.24. Now a good consci­ence doth not onely preserue men from committing some sinne, as Pride and enuy (that Saw of the soule, and paine of the damned, and so works a peacefull innocency that way: but it likewise cleares him from the guilt and horror of all sinne: For first, it is a procurer, at least, a fast friend, to a bolde & liuelie faith in God. So the Author to the Hebrewes, Heb. 10.22. Let vs draw neare in assurance of our faith with a true heart, sprinckled in our hearts from an euill conscience; and then in the next place it makes a man confident to come with boldnes to the throne of grace: for if our heart condemn vs not, then haue [Page 10]we confidence towards God, 1. Iohn. 3.21. In which regard Dauid ftiles God the God of his prayse, & the God of his righteousnes: and the Apostle cals inte­grity of life, and a good conscience, arma institiae, ar­mour of righteousnesse on the right hand, and on the left, 2. Cor. 6.7. which preserues him safe from all as­saults, and snares, and temptations of the diuell: nay, the righteous man gaines by euery such attempt of Sathan: Doemones tentando nobis coronas fabricant, eue­ry temptation anoyded, as it is a Crown to a man; so it is a curse to his enemy. And Origen imagined, that it should increase the tormentors punishment. In the meane time, the righteous soule lyes couered vnder his buckler of Faith, like little Teucer vnder the shield of Aiax, secure from danger. Nay, Sin indeed hath now no further power to endamage him: for as the spirite of God becomming his bosome friend, doth like a new Hercules kill that rauening vulture, which tyres vpon the liuer of his poore soule, and when hee is in greatest anguish, that he prayes and sighes, and grones, then that prayes for him, sighes, grones for him with such sighes, such groanes so oppressed, as they cannot bee expressed: Rom. 8.26. So Christ Ie­sus his sauiour and mighty Redeemer, hath pulled out the sting of it, the poyson and virulency, and ma­lignity is taken away by him. For the strength of sin is the Law; now such men, sayth the Apostle, are no longer vnder the Law, but vnder grace. And there­fore Saint Iohn is bold to say of such a man: Hee do­eth no sinne, nor can doe none: a strange speech; yet most true; hee cannot sinne fearefully, finally, with the whole sway and bent of his minde and affec­tions, or doeth no sinne which shall bee imputed to him, or layde to his charge, as Saint Paul, Rom. 8.33.34. where hee seemes to giue out a generall callenge against all commers: to doe their worst, to vrge the vtmost they can. T'is &c. (saith he) [Page 11]Who is that man so hardy as dare tax the children of God? Who shal lay anything to the charge of Gods elect? It is God that iustifies, who shall condemne? &c. So that in such men, sinne though it remaine, yet it doth not raigne there, but is onely like a lan­guishing carcase in the graue, daily rotting and con­suming away: they shall sinne so long as they beare about flesh and blood, wherein dwells corruption: they that fall, cannot but be subiect to many weake­nesses: yet if they haue a good Conscience, their fall is not like the fall of the Elephant, which being down, cannot rise againe; but contrarie, their falls teach them better how to stand, and their infirmitie serues to confirme the vertue of their Constancie: And (which is the soueraine ioy of Gods people) in euery sinfull tentation, they doe like Hercules, exire maiores, growe greater, which S. Paul meanes, where he sayes Become more then Conquerours.

2. And as thus they are not depressed by this e­nemie, so neither doe they stoope or stand in seare of the other, which is affliction. It is a bitter thing to looke into the manifolde distresses and incombian­ces, to be met and encountred; yet a good Consciences abides the iniurie and assault & batterie of them all, vnmoued and vnappalled, — Illisos fluctus rupes, vt vasta refundit, Like a rock, against which a thousand Billows rise and roare, yet the stone for all their cha­sing and foaming keepes his place, and beates them in pieces. So the soule of such a man is like Socrates, who was euer in one countenance: nay, it is in afflic­tion, like fire in winde, more enflamed: as a Traueller meeting in hindrance, wilbe more eager on his iour­ney: like golde in the furnace, neither lessened in his weight, through differēce or distrust of Gods good­nes: Though he kill mee, yet still I will trust in him: nor evaporates, or goes away in fume & impatient follie. In all these things did not Iob sinne with his mouth, [Page 12]nor charge God foolishly, but shines out fresher and purer then before, in an holie life and conuersation. And after hee hath stood the shocke, and passed the storme of many afflictions, he can yet encourage and cheere his sorrowful Fortunes, speaking of his good conscience, as Hecuba of Polixena, when the rest were dead. [...], &c. Good men indeed seeme the poorest and most wretched things on earth; and are counted as S. Paul speaketh of him­selfe, the very off-scowring of all things. Dauid and Iob, and hee, had pretie shares in affliction: And a man that should read Iobs book, and Dauids Psalms, and S Paules Epistles, would maruell to heare that these men were so merrie. There is plenteous men­tion of fasting, of teares, of bonds, of cold imprison­ment, nakednes, &c: But wher's this ioy, this conti­nuall feast we talke of? Let the man that moues such questions, knowe for certaine, that hee vnderstands not such mens estates aright: For the true Christian man is a bundle and world of wonders, running con­trary courses, like the Antipodes, strong when they are weake, as the Moon waining to the earthward, wax­eth towards heauen: Therefore (S. Paul saith) I take pleasure in infirmities, in reproches, in necessities, in persecu­tions in anguish, &c. 2. Cor. 12.10. Indeed the com­fort of the wicked is like a compound Medicine: There must be p [...]ing, and dancing, and dallying, or they cannot seeme merrie, but the godly mans plea­sure is of another straine, a newe kinde, like a light shining in the ayre, when no matter is seene to nou­rish it. We are mistaken then, if we thinke such men vpon earth, it is true, we see them heare, as we see the Moone and starres in water, but they are in heauen: S. Paul saith plainely, our conuersation is in Heauen already: Their soule is where it would be; as Grego­rie of Mary Magdalene: Maria ubi nos erat, vbi erat, &c. She was not where she was for she was wholly [Page 13]where her Master was. Hence is it, that when the worldlings shrinks, and sinkes vnder a little trouble, they beare it out brauely, and with a kind of heauen­ly scorne trample on all encombrances: So Paul speakes disdainefully of tribulation: Who shall se­parate vs from the loue of Christ? shall tribulation, &c. as though hee thought it vnworthy the na­ming.

And the reason of this is nothing but the testi­mony of these mens soules and consciences, assuring them first, that all afflictions are momentany for a night, ioy returning in the morning: or if they last longer, yet the Prophet Osee tels vs:After two daies hee will reuiue vs, and the third day hee will raise vs vp. Ose. 6.2. Secondly, theyr conscience tels them how iustly these things are inflicted; that the store of corruption in them deserues not onely this fire of affliction to purge them, but euen hell fire to con­sume them: that as God alway rewards supra meri­tum, aboue mans desert: so he punisheth citra iusti­tiam, on this side his iustice: and then thirdly makes them know that they are needfull (for wiping away all teares in heauen, doth necessarily ptesuppose wet eyes on earth, resting their toyle and labour here) and also good for them: Dona Dei admonentis, the good gift of God admonishing vs, sayeth Austin: It is good for mee (sayeth Dauid) Nay they are not onely [...], medidicines of their health and safety; but [...], special tokēs of Gods fatherly loue and kindnesse, as the Apostle reasons, Heb. 12.8. If yee bee without correction, then are yee bastards and not sonnes.

So that men being once armed with this armour and strength of a sound heart and good conscience, like Dauid with his stone and sling, no vncircumci­sed Philistine can dismay him, nothing in the world can sound to his discomfort. Vbi in altum delati sumus, [Page 14]when wee are carried into the deepe of calamity and trouble, it is then the anker of a good conscience, (saith Caluin) that keepes vs fuse, that preserues our soules from perishing in the waters. If afflictions a­tise like a spring of bitter waters: yet the salt of a good conscience will season this spring, and the wa­ters shall bee healed: or is thy griefe yet greater, & risen to a flood, euen as the flood of Iordane, that thou mayest cry with the Psalmist; The waters are come in (Lord) euen to my very soule; yet faint not, for the vertue of a good conscience, like the spirite of God in Elias will cut this Iordane, and thou shalt goe ouer it in safety; or yet more, if the course and con­fluence of thy afflictions be swolne and risen to a sea; whose waues are madde, and rage horribly; yet thy good conscience, shall like the Arke of Noah beare thee aboue the pride and power of all those surges, ouer whose backes thou shalt ride like another Ari­on in mirth and triumph: or last of all, if it come to the worst of all terrible afflictions, that they in­crease to a red and bloody sea of tribulation and persecution: why? yet feare not, stand still, and be­hold the saluation of the Lord: the spirite of God in the testimony of thy good conscience, will speake peace to thy affrighted soule; nay, like Moyses will stretch his hand and his rod ouer this sea, and di­uide it, and thou shalt passe on drie ground through the midst thereof.

And as thus afflictions in generall do not endam­mage the true and righteous seruants of God, but that they are bulwarkes and defenced against them; so wee shall finde it true by running ouer some par­ticulars.

Let there bee warre and deuastation, sacking & burning of townes, rauishing of Matrones and Vir­gines, and all the retinue of rage and horror enter vp­on a land with noyse of weapons, and tumbling of [Page 15]garments in blood, as the Prophet describes it: yet all this will not breake his truce with heauen; he shal in the midst of warre enioy that peace which Christ left his Disciples, That peace of God which passeth all vnderstanding. Let it bee rumorde that all the braue and daring men in the world are comming on: nay, let him bee assured, (as vndoubtedly hee is from the word of God) that all the Peeres and Princes of Hell are vp in Armes; Principalities and powers, and worldly gouernours, Princes of the darknesse of this world spirituall wickednesse in hie places, are banded and leagued against him: yet he will bee able, not onely to resist in the euill day, but hauing finished all things to stand fast, Ephes. 6.12.13. And where the Apostle there mentions a girdle of verity, and shooes of preparation, a brest-plate of righteousnesse, and a shield of faith, an helmet of saluation, and a sword of the spirite, wee must know that hee which hath a good conscience, hath all this furniture, this complete harnesse of a Christian alto­gether. For that alone is the armour of righteous­nesse on the right hand, and on the left, which makes a good man, as Solomon speaks bold as a Lion, valiant as Gedeon, or Sampson, afrayde neyther of the arrow (sayth Dauid) that flies by night, nor the plague which destroyes at noon day. Nothing, nothing can dismay the resolute Christian, Stelliger mundus sonet, flammas & hic & ille iaculetur polus: Let the earth bee moued (sayth Dauid) and the foundation of it shake, & the mountains be cast into the midst of the sea, I will not feare, Si fractus illabatur orbis, impauidum fe­rient ruinae, though the world cracke and flie off the hindges, yet this shal nor apall him, but his heart wil be still like the hart of the Leuiathan, firme as a stone, and as hard as a peece of the neyther milstone, Iob. 41.15.

Let such a man bee defamed, causelesly tradu­ced [Page 16]in his good Name: yet Tullie was able to say Conscientia virtuti satis amplum Theatrum: A good Consciēce is a Theater large enough for vertue: and the man that is not guiltie, or conscious to himselfe, of deseruing infamy, hath (saith Horace) Murum ahe­neum, a wall of brasse, to retort and shoot into theyr owne bosomes, all these fiery dartes of the wicked.

It seemes indeed that this scourge of Tongues, is no meane vexation, for Dauid calles such detraction by the names of Swordes, and speares, and sharpe ar­rowes, and poysoned dartes: and complaines mise­rably in his Psalmes, an 100. times at least, how cru­elly hee was galled and infested with such weapons: yet both hee and all the children of God from time to time haue vsed no other rampire, but this of a good conscience, which they haue euer sound so firme and solide, that it hath been able in middest of the hottest assaults, not to preserue from danger on­ly, but to powre into them, a noble contempt of their assailers, and a spirituall complacency, in this kinde of calamity, as wee heard from Saint Paules testimony of himselfe, I take pleasure in infirmities (and next addes) in reproches, in persecutions, &c.

Let it be pouerty; to him it is an estate full of plea­sure, Christ Iesus himselfe hath made it glorious; and the Heathen hath tolde him, Facile consolatur honestas egestatem: Pouerty is soone cheared vp with honesty: if hunger or thirst assayle him, hee hath a good conscience to feed him, which is a con­tinuall Feast, assuring him the Kingdome of Hea­uen, stands not in meate and drinke. Nay, the righ­teous man is so far from affrightment at such trifles, that Elihu tels vs, When famine comes, then comes his ioy, his delight: a destruction and famine, hee shall laugh, and though death be to wicked men vl­timum terribilium, a dampe, a dampe that puts out all their light, and marres their musicke: yet to an [Page 17]honest heart, and a good conscience, it brings rather an affluence of comfort and reioycing, a thing, the children of God wish and long for; Cupio dissolui, I desire to bee dissolued, and to bee with Christ Iesus. So that in all afflictions, how great, how grieuous soeuer the conscience of a godly man is not distrac­ted; it may perchance slacken it selfe, and bee scat­tered or dissolued at the first encounter: but when it returnes into it selfe, and arrests on the holy spirite of God, and strength of his grace, it doth not onely set­tle from all such wauerings and weakenesses; but it growes so firme and bolde, as to take ioy and so­lace therein, when that which before was sowre and distastfull, becomes sweet and gracious.

And this must needes be so, it needs no proofe; for how can it bee otherwise; but that Gods children should bee men of ioy; glad men, as Dauid speakes; Psal. 68.3. Leaping for ioy; when wee are taught by God himselfe, that his Kingdome is the place of ioy; nay, nothing else but peace & ioy in the holy Ghost; Rom. 14.17. and his Gospell the matter of ioy, as the Angell proclaimes from heauen: Behold I bring you tidings of great ioy, that shall be to all people. To this purpose we haue plentifull testimonies in scrip­ture, that God will euer keepe and defend his cho­sen seruants tenderly, as the apple of his eye: beares them safe from danger, as he did the Israelites vpon his wings: as vpon a featherbed, soft and secure; he giues his Angels charge ouer them, that they dash not their foot against a stone; or if any one chance to fall, Siceciderit, sayth Dauid, yet hee shall not perish; for the Lord puts vnder his hand. The Lions doe lacke, and suffer hunger, but they that seeke the Lord shall want no manner of thing that is good, Psal. 34.10. Many sorrowes to the wicked, but he that trusts in the Lord, mercy imbraceth him on euery side. Be glad, ô yce righteous, showt for ioy, all yee that are [Page 18]true of heart. Psal. 32.10.11. The voyce of ioy and reioycing, and saluation, shall bee in the taberna­cles of the righteous. Psal. 118.15. (sayeth Solomon) answeres a good man in the ioy of his heart, Eccles. 5. vlt. They that obey and serue him shall spend & end their dayes in prosperity, and their dayes in prospe­rity, and their yeares in pleasure, Iob. 36.11. God giues such (sayeth Esaie) beauty for ashes, the oyle of ioy for mourning, the garment of gladnesse for the spirite of heauines. And as wee haue it in promise from God; so in example of godly men that haue euer found it so, as Dauid, who out of his experience, be­ganne many Psalmes with prayer, and ends them with thanksgiuing. And the blessed Virgine, My Soule doth magnifie the Lord, and my spirite hath reioyced in God my Sauiour. And Saint Paul is ex­emplum exemplorum: all his speech of himselfe is but a comment on this Text, and a large exposition of this point in hand. Hee confesseth it. Our reioysing is this, the testimony of our conscience, and in the 2. Cor. 7.4. I ouerflow exceedingly, I abound with all ioy amidst our tribulations; and that it is the generall condition of all Gods seruants: Saint Peter tels vs, where he sayeth, that though they see him not, yet beleeuing, reioyce with ioy vnspeakeable, and glo­rious.

This might easily be proued, by shewing that such men haue all the true grounds & foundations of ioy and contentment; As first, that they haue remission of sinnes in Christ: and secondly, adoption to become the Sonnes of God: and in the thirde place, haue [...]ight and title to Heauen: but tis Horaces counsell, quaedam dicenda remittere, not to amasse and heape vp all that might be said to any one point; and therfore we come to the last part; namely, the fitting and ap­plying of this resemblance, heere vrged by Solomon, wherin following the former Method, I will first pre­sent [Page 19]to your consideration howe the wicked consci­ence is no Feast, or if one, not a continuall one: and next, that the good Conscience is one, and secondly, a continuall one. A good Conscience is a continuall Feast.

First, wicked men haue no feast: For such men haue lost all tast of good and heauenly things: They doe not relish or sauour the things that bee of God, saith the Apostle, as we see Swine neglect pasture and eat draffe; So these men banquet, but t'is with poy­son, like Tereus feast, or rather t'is Scilicornium, a fu­nerall Feast, for such a man (as S. Paul speaks of a wi­dow) that liues in the pleasure of sinne, is dead while he liues. Their food breeds onely winde, and froath, and inflation, no perfect, or pure blood: So that wee mistake iudging such a man full, because Rich, tis true, he hath enough, his bellyful, but t'is with wind, Eccles: 5.16. or else theyr eating procures a corrosi­on and convulsion, priuie gripings, and qualmes, stitches and aches, wormes, and distortion of the sto­tion of the stomacke, that they cannot sleepe or take rest vpon it. The satietie of the Rich will not suffer him to sleepe. Or if hee doe, hee shall spue soone af­ter it, (as Iob saith) hee hath deuoured substance, and shall vomite it: for God shall draw it out of his bel­lie. Iob. 20. Or if it settle and stay with him, then it inflames his soule, and hart-burnes him: For a prac­tised sinner is saide to haue his soule singed and seared, his Conscience burnt with an hotte yron. 1. Tim. 4.2. or lastly, as poyson, if it kill not present­ly, breakes out in tumors and byles: so his wicked­nes doth occasion diseases, and his bones are full of the sinne of his Youth. Iob, 20.11. and as he goeth on, in vers. 12. Though wickednes be sweet in his mouth, and though he hide it vnder his tongue, and keepe it (like a delicate Epicure) in the midst of his palate; yet his meat in his bowels is turned, it is the gall of Aspes [Page 20]within him. And this is theyr viandes, their cates, theyr delicates: of which Dauid desires to eate no part, Psalm. 141. If wee desire to knowe what they drinke at such a feast, Iob tells vs they drinke iniquity like water: Iob: 15.16. and their wine the scripture saith, is the wine of astonishment; or else a certaine kind of compounded stuffe, that Dauid speaks of: ps: 75.8. In the hād of the Lord, ther is a cup, & it is red wine: it is full mixt, and hee powres out of the same: Surely all the wicked of the earth shal wring out, & drink ther­of, and in Psalm: 11. he describes their burnt wine, which seemes the very same that the Deuils drinke in hell. God will raine snares, fire and brimstone, and an horrible tempest: this shalbe the portion of their cuppe. As for the companie of these men, what can it be, but a noyse and sette of Diuells: for Satan returning (saith our Sauiour) returning, and finding such mens hearts, like houses swept and garnished, prepared for him, enters with seuen worse then him­selfe, and the ende of that man is worse then the be­ginning. It is not strange then, that prophane and lewde men will fancie and conceite themselues the onely flourishing people vpon earth: when wee see that their very banquetting stuffe is but gall & poy­son, theyr drinke vengeance, and their companie Di­uells. But let vs grant them that their seeming mirth and iollity they liue in, may be tearmed a feast (which is their portion vpon earth; & all they can looke for,) yet alasse, it is not a continuall feast, but exceeding fleet and momentanie. Euen in laughter, the heart is sorrowfull; at that very instant. They banquet as theeues in a caue or a wood, alwayes in feare. Esay tels vs that the Harpe, the Violl, the Tabret & Pipe are in their feasts, Esay, 5.12. But this will not hold: for hee addes in ver. 14 Therefore Hell hath enlar­ged her selfe, and opened her mouth w [...]de. And their pompe, and he that reioyceth shall descend into it: [Page 21]So soone they are gone. They breake off, as it were in the middest of their meale, and sinke into hel. Nor can the damned soule thinke to take it out, when hee comes there. Indeed as hee in his life time made a feast of his soule to the Diuell, and drest it for him to make his Helship merry: (for as the good An­gels reioyce at a sinners conuersion: so wee must thinke the Diuels mirth is his rebellion.) So now Sathan to bee quiet with him, prepares him a feast, a blacke banquet, onely two dishes, weeping serued in for the first course, and gnashing of teeth, for the second: It is true, it shall bee a continuall feast: but worse to him then any feast: for he shall bee so farre from receyuing pleasure in it, that hee shall howle & roare out with Diues, for some drinke to his hote meate, euen for a drop of water to coole his tongue: And this for the first part of the comparison.

The second is, that the goodman hath in his con­science a feast, and not so onely, but a continuall Feast.

First, hee hath a Feast: for a godly man (like that vngodly one in the Gospell) fares deliciously euery day; keepes a spirituall Christmas alwayes, drinkes deepe in the Wine-sellar, as it seemes by the Spouse in Canticles, 2.4.5. Hee brought mee into the Wine-seller, and loue was his banner ouer mee. Stay mee with flaggons, and comfort me with apples, for I am sicke of loue. So it is in that song of the blessed Virgin; Hee filles the hungry with good things: fils them, giues them enough, feasts them: Like a noble Lord God, with his proper gifts and graces. And in examining, wee shall find that they haue all things, which make vp a sumptuous Feast, and a BANQVET Royall.

1. Plenty and variety of meat and drinke, 2. Good company. 3. Lights, and 4. Musicke.

1. They haue plenty and change of dishes; and they are all good solide meates. One maine seruice [Page 22]is their seruice of God, their good worke: for it is a ioy to the iust to do iustice, Prou. 21.15. Dauid found it so. Psal. 122.1. and in Psalme 84. My soule longs, yea, and faints for the Courts of the Lord; And our bles­sed Sauiour confesseth it, Iohn 4. My meate is to doe the will of him that sent me, and finish his worke: yet this to the most holy man aliue, is but a faint food in re­spect of the second messe or seruice, whereupon they feed, and that is their faith in God: which is nourishing meat indeed: so sayth the Scripture, The iust man shall liue by his faith: It is his Viaticum, his meat, his maintenance, and this feeds him thicke-fat: Hee that puts his sure trust in the Lord shall bee fat, Prou. 28.25. To which meat, his bread and drinke are hearty sorrow and repentance for his sin: So saith Dauid, God giues his people bread of teares, and teares to drinke in great measure whole healthes, Psal. 80.5. In the third place, the righteous soule con­templates and feeds vpon God himselfe, all the three persons in the thrice blessed Trinity: First, she feasts vpon God her Creator, tasts and sees how gracious the Lord is, that not onely prouided a world to en­tertaine her, & vnder a starry cloth of State, did place a thousand creatures, and distil a thousand dewes for the refection of her body; but also feedes and fattes her selfe with his grace and goodnes: and this dish, (if we will beleeue Saint Bernard) is a wondrous sweet one: Reuerâ, illudsolum est gaudium quod de crea­tore concipitur; cui comparata omnis aliunde iucunditas moeror est, omnis suanitas dolor est, omne dulce amarum est: Indeed that is is onely true delight which wee conceiue of our Creator: in regard whereof all o­ther pleasure is a very bitternesse. And this made Austine cry out; O luxuriose, vbi maior delectatio quam insùmmi dulcissime deo? Where canst thou find more sweetnes, then in the most sweet God himselfe? Se­condly, the soule takes a sweet repast on the second [Page 23]Person Christ Jesus, from whose fulnes we doe all re­ceiue grace. Iohn 1.16. Whose flesh is meat indeed, and his blood is drinke indeed: of which whosoe­uer eates and drinkes (saieth our Sauiour, hath e­ternall life: Iohn 6.54. Who testifies also, that he is the true bread which came downe from heauen to strengthen mans heart, and wine to comfort it▪ no adulterate or sophistocate mixture, but [...] the true vine. Iohn. 15. to temper which heauenlie liquor, the soule in the thi [...]d place mixes it, with the water of the holy spirit, which is not meerely water; but [...]: Sweet and liuing water, springing vp into euerlasting life. Iohn 4.14.

A fourth seruice, is a maine standing dish, and a delicate one, named the Mercy of God; therefore called by Dauid, not only plenteous mercy, but sweet and tender mercy, which is not meerely foode, but a kind of restoratiue, as we may see in Psa. 79.8. where Dauid speakes, as if hee were in a consumption; make haste, and preuent vs with thy tender mercies: For wee are brought very low. And in the fift course comes in the Grace of God, whereof (as in Philoso­phy they say, we are nourished by the same things, of which wee are begotten,) we are both borne and maintained, both bred and fed: Saint Paul sayeth plainely: By the grace of God I am that I am, both in root and height: and this also is a standing dish, and tastes like the barrel of meale, and cruise of oyle 1. Reg. 17.16 or like that lake & pot of water, which the Angell gaue Elias, after which hee arose, and did walke in the strength of that meat forty dayes, and forty nights, 1. Reg. 19.8. It is indeed a whole Feast of it selfe. So God tolde Saint Paul, 2. Cor. 12.9. My grace is sufficient for thee: sufficient enough, and enough (wee say) is as good as a Feast. Next to make vp our meale are serued in the word of God, and the Sacrament of Christs most blessed body and blood, [Page 24]on which the first the soule doth feede and feast: for it is a strong meate to fasten and confirme the righ­teous soule in faith, a medicine of immortality: An Antidote (saith Ignatius) assuring vs, wee shal not die but liue in Iesus Christ: So for the word of God, it is called bread, Deut. 8. Amos threatens a famine of it, Amos. 8. And in Hebrewes 5. It is sayde to bee milke for Babes, and strong meate for men of riper age: and therefore God bade the Prophet eate the roule: and Saint Iohn sayeth, hee tooke the Booke out of the Angels hand, and eate it vp: and to proue it more then ordinary food, S. Paul cals it wholesom doctrine, and comfortable, that we through patience & cōfort of the scriptures might haue hope. Ro. 15.4. So comfortable, that in the opening they make mens heart to burne within them. Luc: 24.32. and filles them with ioy. These things haus I spoken vnto you, that your ioy might be full: Iob: 15.11. Therefore cryes S. Austine, Domine Iesu, sint castae delitiae mea scripturae tuae: and Dauid Eloquia, &c. Thy word is sweet vnto my mouth, yea sweeter then the hony and hony combe: And if it be of this nature, read what is it when the bread is bro­ken and diuided, then we haue the pure marrow, the Manna, and meaning of it. So that at euery sermon we haue lautas epulas, plenty and change of dishes.

Thus you haue heard the meate at this feast. Nor must you thinke that drinke is wanting, for they haue (which I named before,) water of Teares, which let none despise; For vpon such eyes as stand brim-full of repentant teares, Christ works a miracle, & turnes their sorrow into the wine of gladnes and heauenly consolation. They haue secondly Dauids cuppe of Gods saluation, which ouerflowes: For as the violl of his wrath runnes out for fiercenesse, so the cup of his saluation runnes ouer for fulnes. Againe, they haue the loue of Christ, which the Spouse saith, is better then wine. Cant: 1.1. And last of all, Dauid tells vs [Page 25]that God will make such to drinke out of the riuer of his pleasures. Psalm. 36.8. If you demand what sauce the children of God haue at this feast of a good con­science? I must answere, crosses and afflictions, trou­bles, & tribulations, which (as Physitians roule pills in sugar, and make that Ʋehiculum medicinae,) God so wisely mixes, and tempers with their wholsom food, that they are not able to distinguish twixt meat and sauce, but nourish their growth in grace, as wel with the one as with the other. So that they finde no tart­nes, no sharpnes, no bitternes in these afflictions, no, not in death it selfe, for as God sweetly disposes and pleasantly compounds the rest: so Christ Iesus is theyr taster in this. He hath tasted death for all. Hebr. 2.9. This is their maine cheare: To this, Sage, and Succo­ry, Marioram gentle, Patience and Honesty, & Harts­ease, and Hearb-grace, are sprinckled in for salades. And all this before the banquet. For that comes af­ter, wherein as wee see at feasts, the same things serue for the Banquet too, but otherwise cooked, and dis­guised: so it may happily fall out in this, for remissiō of sinnes, and hope of euerlasting glory, are (saies La­timer, the sweet-meats to the feast of a good consci­ence; And as for fruits, as we are called in scripture, the first fruits of his creatures: so (if we be of S. Pauls companie) we haue the first fruits of his spirit, Rom: 8.23. where of S. Paul serues in often a brace: Grace & peace in God the Father, &c. And oftentimes a lease, Grace, mercie, and truth, &c. And wee finde almost a douzen in a dish, Galath. 5.22.23. The fruits of the spirit, is loue, ioy peace, long-suffering, gentlenes, goodnes, Faith, meekenes, temperance, &c. After these come in all choyce and rare dainties, mentioned in Isay: 11.2. Wisedome, and vnderstanding, councell, and strength, Knowledge, and the feare of the Lord, which are called in Esay, 55. by the names of Water milke, and wine, satu­ritie, Fatnes, &c. In other places, they are iointly [Page 26]named the Annoynting, the oyle of gladnes, where with as Christ Iesus was annoynted aboue his fellowes, so being (as S. Peter stiles him) the Byshop of our soules: he doth therewith annoint and consecrate vs, Priests vnto God, euen an holy, and a Royall Priesthood. 1.2.9. which is an oynement, most sauory and redolent, The sauour of thine oyntment is better then all spices: Cant. 4.10, which heauenly Oyle is shead in our hearts, by the holy Ghost that is giuen vs. Rom 5.5. Ther's an other banquetting dish of loue and knowledge mine together, For knowledge of it selfe is too windy; it swell a man like puff past, and shewe him vp, but loue modefies and allayes it, and makes it wholesome.

Then comes in the louing kindnesse of the Lorde, making the Good-mans estate equall with that of Kings, as Saint Paul tolde Agrippa, in which re­garde God is sayde to crowne vs with louing kind­nes & tender mercy, Psa. 103.4. So that righteous mē are so many crowned Kings. Nay, faieth the Apostle, more then conquerours, Rom. 8. Whats more then conquerours? Why, Triumphers: for hee makes vs to triumph in Christ, 2. Cor. 2.14. Next the good & faithfull soule receiues in this banquet, a Christall bellie, made of the blood of Christ; not Sanguis Dra­conis, but Leonis, of the Lion of the Tribe of Iuda, or rather; of the Lambe of God, a strange and strong restoratiue, more then all their pectorall rowles, or Mythridate, or aurum potabile; that will fetch life a­gaine sooner then all their cordiall waters: for this indeede is the true Aqua Coelestis, and Rosa Solis, of the Sunne of righteousnesse, one droppe whereof, is sufficient for a thousand worlds. After this comes that [...], that full assurance of faith in Christ, which is the true Manus Christi: that passeth all their Marmelade, Succate. And last of all is that food of Angels: hidden Manna, so called, Apos. 2.17. which is a kind of secret consolation, which the Lord infu­seth [Page 27]into the hearts of his faiththfull seruantes: such as keepe a good conscience, which farres exceeds all the stellifyed meates of Alchymists and Coniurers, transports and rauisheth the soule of man, as S. Peter hauing a taste of it, talkes of building Tabernacles, and Saint Paul it seemes, had some relish of it, where hee sayeth, I ouerflow exceedingly, I abound with all ioy, amidst our tribulation: This it makes a man forget all sensuall pleasure, and is not only food, but a riuer of spirituall drinke to the soule, which prouokes Austin to cry; Pota me Domine torrente vo­lupt atis, vt nil iam mundanorum libeat degustare veneualae dulcedimis. Giue mee of this drinke, Lord, that I de­sire not the poysonous delights of the world. This occasioned the same Father to entitle a good con­science, a paradise abounding with graces and de­lights: And Hugo, to stile it a garden of delight, and the golden diuing Chamber of the holy Ghost. And so much for the meat and drinke.

The second thing that commends a feast, is the Company. It is a speech of a Romane in Plutarch, that hee had only eaten, not supped when he wanted company. Now company are eyther guests or atten­dants: both these magnifie the feasts of a good con­science: for the guests are the blessed & glorious Tri­nity: For a good conscience (wee haue heard) hath the spirit his bosom-friend; such a foule the Tē ­ple, the closet of the holy-Ghost, & for his father, our Sauiour tells vs, Iohn: 14. to the man that loues him, his Father will come, and dwell with him: And of himselfe. Rerel: 3.20. Beholde, I stand at the dore, and knocke, if any man heare my voyce and open the dore, I will come in to him, and will suppe with him, and he with me. Our best friends vse to be best welcome; and can a man haue a dearer Guest, a better friend then Christ Iesus: for he vouchsafes to call good men his friends, Ioh: 15.13. his kinsmen▪ in other places his brethren, [Page 28]his children, his mother, his Spowse, to shew that he loues vs, with all these loues: the friendes, the kins­mans; the brothers, the fathers, the wifes: Nay, his is as high aboue these, as is Heauen aboue earth, and therefore hauing him our guest, wee haue him in the knot, and ring, and packe of all our frinds together. As for the Attendants at this feast, they are no com­mon wayters, ordinary Seruing men: but the blessed Angells of heauen. Are they not all ministring Spi­rits, sent out to minister for their sakes, that shall be heyres of saluation? Hebr. 1. vlt: who as they mini­stred to Christ, assoone as the diuell forsooke him, so when we are once ridde of the diuell of hell, of an e­uill conscience, they presently be our seruants; and as they ministred to him in his hunger: for the An­gells to all his in thyrst and hunger, are (as Luther is bolde to say) Cookes and Butlers.

3. The third circumstance of a feast, is light, t'is therefore a plague (saith Ecclesiastes) to a couetous wretch, that alwayes he eates in darknes: And in­deed what is a feast without light? so tis in the soule: therefore the wicked hart or conscience is described in scripture to be voyde of light, full of darknes, ha­uing theyr cogitations darkned: Ephes: 4.18. Their foolish heart is full of darknes. Rom: 1.21. And all they can doe, all their works are deedes of darknes. Rom: 13.12. But the children of God, like the land of Goshen, haue light enough: they walke in the light, and are children of the day, translated from the king­dome of darknes into his meruellous light. So as the righteous soule needes no taper or torch-light at his feast, specially if we remēber what company is there­fore. First, there is the comforter, the bright and glo­rious spirit, which makes him that is spirituall to dis­cerne all things, 1. Cor. 2.15. There is also God the Father in companie, who is Pater luminum: the Fa­ther of Light. Iames, 1.17. and Christ Iesus, who [Page 29]is [...], The Light of the world, the day-spring from on high, a Light to bee reuealed to the Gentiles, and the glorie of his people Israell.

4 As for the last circumstance of Musicke, the good conscience hath inough; euery string of his heart sounds out a pleasant melody, pleasing in the cares of Almighty God himselfe. First, God playes on the heart strings of his children, Vt sila cordaram, sic cor­da filioram tangit, and moues them easily, then they sound forth his prayse in Psalmes and hymnes, and spirituall songs, making melody in their hearts vn­to God: at which Musicke, the enuious diuell ftāds without the dore, like the elder brother in the Para­ble, fretting and discontent at the noyse hee heares within: Secondly, the very afflictions here endured, as they are musicke to a good conscience, according to that of Prudencius; Tormenta, carcer, vngulae striden­que flammis, &c. All kind of tortures are pleasant to a Christian. Thy rodde (sayeth Dauid) comforts mee. So likewise do they serue as so many musicall iustru­ments to prayse God withall: as it was sayd of Ro­manus the Martyr; Tot ecce laudant ora, quet sunt vui­nera, That all his gaping woundes were so many mouthes to celebrate Gods glory. And as their suf­fering, so their prayers & teares are sweeter musicke in the eares of God, then Spheares, or the harmo­ny of Angels. Especially, the repentant teares of a sad soule, are an excellent Musicke in voyces, that is heard as hie as heauen; So God tels Manasses, Thou hast wept before me, and I haue heard it; & it seemes the Angels heare it too: for it is sayde of them, that they reioyce at a weeping sinners conuersion. And yet here is not all: For it is not onely a feast, but a continuall feast. The royall feast of Assuerus, in Est. 1. lasted but a 100. & 80. dayes: but this is euerlasting. A good conscience then holds out in all weathers, which made Pindar call it the sweet nurse of a mans [Page 30]old age. The comfort of prophane worldlings, like a torrent soone runnes it selfe drie and away, but the godly mans peace is like a perpetuall spring, hee growes and goes on in grace. Therefore in Ezechiel, onely the stayres of the Temple were left vnnumbe­red, vnmeasured, intimating, that the ascension to God grace, and so to his glory is endlesse. There­fore Gods mercy & his grace, are stiled a rich grace; a great mercy, a superabundant grace, a lasting mer­cy, better then all conserues and preserues, of which the Poet sayeth; Inamarescunt epulae sine fine petitae, They will grow bitter, if common: but this is as sweet, and tender, and delicate to a man in his age, as in his youth, nay sweeter and sweeter, like that wine in Iohn 2. best at last. So that the good mans feast be­ginnes at All-Saints, at our sanctity and holines here; and lasts till the great generall Purification, till our bodies be deputed of all earthly drosse, & our foules of sinne, that is, till wee arriue at Heauen. It is true, the godly mans condition, in respect of death is all one with the wicked; hee must die: but when death, like a Voyder, comes to take away, hee doth not then rise from his banquet discontent, as the wicked soule; Vitaque cum gemita fugie indignata sub vmbras: with noyse and murmuring, but he departs, Cedit vticonuiua satur, like a full guest satissied, to sleepe, to rest, till supper. For so death, to a man that hath this feast of a good conscience, is but a Feast of slumber till supper time, till hee come to that Marriage Supper of the Lambe, spoken of in Reu. 19.9. Where for plenty and variety of meate and drinke, he shalbe better then before: for it is saide, in Gods presence is fulnes of ioy, and at his right hand are pleasures for euermore. psalm: 16.11. where for his Banquet of grace, he shall haue one of glorie; for the fruits of the spirit heere, he shall there feed on the fruits of the Tree of life, which beares 12. manner of fruits, Reuel: 22.2. And for Light he shall need none [Page]there: neither Sunne, nor Moone to lighten that ho­ly Citie. For the glory of God doth lighten it, & the Lambe is the light of it. And for company, beside man [...] that shal come from the East & from the west, and shall sit down at table, with Abrah: Isack & Iacob, in the king­dome of heauen. Mat. 8.11. & a huge nūber in Reu: 7 9. which no man can nūber, of all nations & kindreds, which shal stand before the Lamb, clothed with long white robes, & palmes in their hands, and besides the fellowship of Saints and Angels, the soule shall there enioy her olde company of the Glorious & blessed Tri­nitie, and then shall see GOD; not any longer in aenig­matè, but see him face to face, & know euen as shee is knowne. As also she shall still retaine her ancient at­tendants of the blessed Angells, & our blessed Sauiour telleth vs, he wil wayt vpon vs. In the Saturnals (saith Macrobius) masters serue their seruāts, & at this high bāquet, our Lord & M. Cor. Ies. wil gyrd himself, & be our seruitour. And lastly, for Musicke. All the Angels shall loudly sound their Clarions. The Prophets shal bring their harpes of gold and Iuory. And the glorious ar­my of Martyrs shall bring their trumpets of siluer, & all the whole Quire & Chorus of heauen, shall sing Huleluiah, that song of 3. parts, Holy, Holy, Holy, Lord God of Saboath, Amen, blessing & glory, & wisdome, and thanksgiuing, and honor, & power be vnto our God for euer and ouer, Amen. In a word, to resolue this speculati­on into vse & practise: Let vs learne, not to loue the world, or the vaine profit & foolish pleasures of this life: we see there is no true mirth, no sound ioy to be found in thē: let therfore vain worldlings pamper, & fill thēselues with such painted food, and so obtaine perhaps a painted tombe, or a partial flourishing E­pitaph after death: But let vs labour for the meate that perisheth not, the food that lasteth euer, as gra­ces, abundance of content: namely, a good conscience, which is both a feast in this life, and a preparatiue to a banquet in the life to come, Amen.

Gloria Deo in Excelsis.