with fair pretences hiding thy intents from the abused people while thine own end is hid from thy self God sees all thy Conscience writes all while thou needlesly and heedlesly runnest a full careere to thine own destruction And thou David See 2. Sam. 12. and the chapters following from the shepherds staffe raised to the Kings sceptre and now setled in thy kingdome in great wealth peace honour and prosperitie wilt thou now forget thy self so farre that thine own hundred sheep will not satisfie thee but thou must take thy neighbours onely ew that lies in his bosome wilt thou commit so foul an act and yet a fouler to murder the right innocent owner and to do it the closelier wilt thou betray the Lords guiltlesse army into the enemies hand and cause his name to be blasphemed among the heathen and wilt thou hereby draw plagues upon thee and thine and cut off thy prosperitie when thou needest not and doth thy Conscience all this while sleep and will never awake No no thy Conscience is writing all the while a chronicle of all thy doings and after nine moneths when the childe is born Nathan will open thy book and make thee reade thine own sinne which will cost thee many teares and much heart-grief and many afflictions from thine own subjects from thine own children all thy life long after For our innocencie and good works Vse 2 we need not hunt for eye-witnesses to cleare and to cheere us Hic murus aheneus esto Nil conscire sibi nullâ pallescere culpâ Horat. Integer vitae scelerÃsque purus non eget Mauri jaculis nec arcu c. Idem Conscience alone giveth sufficient comfortable testimony A cleare Conscience is a brazen wall to keep off all the darts of sinne or shame which ill tongues can throw against us He that is of sound life and free from ill-doing hath his heaven within him and may say with S. Paul 2. Cor. 1.12 Our rejoycing is this the testimony of our Conscience that in simplicitie and godly sinceritie not with fleshly wisdome but by the grace of God we have had our conversation in the world and more abundantly to you-wards In midst of slanders and uncharitable surmises of malicious men comfort thy self with the witnesse of thy sinceritie and innocencie as S. Paul did there and Acts 23.1 Men and brethren I have lived in all good Conscience before God unto this day And Acts 24.16 Herein I do exercise my self to have alwayes a Conscience void of offence towards God and towards men and neare his death 2. Tim. 4.6 Now said he I am ready to be offered and the time of my departure is at hand I have fought a good fight I have finished my course I have kept the faith henceforth there is laid up for me the crown of righteousnesse c. Our Conscience also will witnesse Vse 3 whether in doing good works we serve God or our selves that is whether we do the works of our vocation with true sinceritie and simplicitie of heart and observing all due circumstances referring all to the true ends Gods glory chiefly and secondly our own salvation comfort and profit and the good of others without hurt or wrong to any which if we do our Conscience will assure us 2. Cor. 5.5 Rom. 8.14 15 16. Eph. 1.13 14 2. Cor. 1.22 we are guided by Gods Spirit are in Gods favour have received the earnest of our inheritance the Spirit of adoption although we feel still imperfections in our selves as S. Paul did Rom. 7.21 c. or whether we do our good works in hypocrisie and for our own by-ends which may be profitable to others but neither please God nor our own Conscience soundly as they ought to do Thus to apply it onely to our present meeting Preachers may finde it written in their Conscience See Gabr. Powels consideration of the ministers supplication to the Parliament 1606. pag. 11 12. whether their preaching hath been directed to Gods true service for his glory and the right information and falvation of his people or whether to their own praise to shew their learning eloquence and wit or to please and humour their patrons friends and people for maintenance and preferment I wish we all could say with S. Paul Acts 20.26 I take you all to record this day that I am pure from the bloud of all men and have taught you all the counsell of God and Acts 24.16 and 2. Cor. 1.12 Our Visitours and their inferiour officers may finde written in their Consciences whether they make such a meeting as this Morum or Nummorum visitatio D. Boys in a visitation Sermon visiting to do good to the Church or to themselves Sure I am these offices and meetings were ordained for good and the execution thereof doth much good in our Church to see that ministers do their duties preach true and profitable doctrine and that diligently live honest and unoffensive lives and be examples of all goodnesse to their flocks to see whether Church-buildings furniture books vestments and especially people be in good order They that do all these good offices deserve good recompense for their pains and care their persons and offices are venerable honourable and exceeding profitable to the Church But the good performance of the best Visitours may be much hindered by corrupt or negligent under-officers Church-wardens Side-men Apparitours which are the eyes of the Visitours I wish them to reade seriously in their Conscience whether they serve God or Mammon or God for Mammon whether they betray not the trust committed to them making the Visitours look through false glasses D. Boys ibid. or spectacles to see Omnia bene in billis when there is rather Omnia malè in villis and their feeling is better then their seeing and so no good reformation follows because no good information went before I can go no further but onely advise men to look to their Consciences lest they become partiall causes of the continuance of any evil in the Church and thereby derive much of the guilt and punishment upon themselves whereas by conscionable execution of their office and trust they may procure much good to the Church settle true peace in their Conscience and derive upon themselves many blessings from God with love and praise from men But I must hasten to the third part of my Text and hasten through it III. PART Their thoughts accusing or excusing THeir discursive thoughts by comparing these two books together the one containing Facta the other Regulam factorum the Law of God and the Chronicle of our lives either accuse and condemne for their disagreement or excuse and acquit for their agreement The first book makes the Proposition or Major of a Practicall Syllogisme Thus thou must do The second book makes the Assumption or Minor Thus thou hast done The Conscience with the discoursing thoughts out of those Premises draws the Conclusion Ergò thou hast done evil or
A SERMON NECESSARIE FOR THESE TIMES Shewing the nature of Conscience with the corruptions thereof and the repairs or means to inform it with right knowledge and stirre it up to upright practise and how to get and keep a good Conscience To which is adjoyned a necessarie brief and pithy treatise of the Ceremonies of the Church of England By ANTHONY CADE Batch of Divinitie 2 Cor. 1.12 Our rejoycing is this the testimonie of our Conscience that in simplicitie and godly sinceritie not with fleshly wisdome but by the grace of God we have had our conversation in the world c. Printed by the Printers to the Vniversitie of Cambridge And are to be sold by John Sweeting near Popes head alley in Corn-hill 1639. TO THE RIGHT REVEREND FATHER IN GOD JOHN LORD BISHOP OF LINCOLN MY VERY good Lord and Patron RIght Reverend Father in God I have often with great comfort related among my friends what I observed about five yeares agone at my being at Buckden an ancient house belonging to the Bishoprick of Lincoln how bare naked and ruinous I had seen it in former times and now worthily repaired and adorned by your Lordship The cloisters fairly pargetted and beautified with comely coportments and inscriptions of wise counsels and sentences the windows enriched with costly pictures of Prophets Apostles and holy Fathers and beyond all the Chappell for Gods immediate service most beautifully furnished with new Seats Windows Altar Bibles and other sacred books costly covered clasped and embossed with silver and gilt with gold with Bason Candlesticks and other vessels all of bright shining silver and with stately Organs curiously coloured gilded and enameled no cost spared to set forth the dignity of that house dedicated to Gods worship And the whole service of God therein performed with all possible reverence and devout behaviour of your own person and all the assembly and with the organs of sweet ravishing angelicall voices and faces of young men lifting up with heavenly raptures all the hearers and beholders hearts to heaven and enforcing me to think and meditate When such things are found on earth in the Church Militant Oh what unconceivable joyes shall we finde in heaven in the Church Triumphant We have great cause to glorifie God for your Fatherhoods excellent care and cost in this and many * At Lincoln Westminster Cambridge Oxford c. Where this Bishop hath built chappels libraries c. or garnished and furnished them with excellent books and maintenance for Scholars other places where as I heare you have done the like As also now more lately for our most excellent worthy-minded Archbishops Grace who prosecuting his own and some other Bishops preparations hath now notably begun and happily gone forwards with the repairing of that most honourable ancient monument of Christendome S. Pauls Church in London to the comfort of all good hearts and glory of our nation and also to work an unity of faith and uniformity of practise in the service of God and by all possible means to winne all adversaries thereunto which would be an incomparable joy to all true Christian hearts But to return again to Buckden to my observations there and to my present purpose I did also ordinarily speak among my friends of the government of your great house with all subjection and gravity and of your hospitalitie such as S. 1. Tim. 3.2 Paul prescribes to Bishops entertaining your numerous guests with bountifull provision and feasting them with variety and plenty of all good things but with exemplary sobriety in your own person and with wise learned and religious discourse as wholesome for their souls as your meats for their bodies But this I passe over now slightly as beside my present purpose for my purpose was onely to shew how by the former sight of your house and Chappel and the manner of Gods service therein I well understood your Fatherhoods religious minde and intentions but much better by your private words to my self afterwards viz. That your desire was to have the Consciences of all people preachers and others in your Diocesse rightly informed and soundly convicted of the lawfulnesse and perswaded to the practise of the established service of God with the Rites and Ceremonies of our happily reformed Church and that your self would leade them the way and give them a fair * S. August epist 86. in fine Si consilio meo acquiescis Episcopo tuo noli resistere quod facit ipse sine ullo scrupulo sectare In using Rites and Ceremonies example This gladded my heart more then the rest So that not long after being appointed by your Lordship to preach at a Visitation at Leicester I addressed my self to improve my best service to God and his Church to our gracious Soveraigne Gods immediate deputy to your Lordship the generall spirituall Father of these parts and to our Countrey both ministers and people for the better setling of their Consciences in these and other necessary points My sermon presently upon the hearing procured me thanks from many even from the contrary-minded formerly and many desired copies or the publication as did also some of your own officers which I also promised And shortly after having made my copie ready with some additions which time would not give me leave to utter and with a brief Appendix at the end fitter for young preachers to reade at home then for people to heare from the pulpit I gave it to a friend to procure the printing but my friend unfriendly kept it in his own or his friends hands so long that till neare the end of this last yeare I could not get my copie again At last having recovered it and communicated it to some other learned judicious friends they again importuned me for the publication as a thing that undoubtedly would do much good to many unsetled souls To which now I have condescended My good Lord I beseech you and all my Readers to beare with my long preface I thought it necessary to let the world know the two occasions one of my preaching the other of the late publishing of this sermon Now such as it is I send and dedicate it to your Fatherhood whose it is by the first appointment and all the service it can do and so is the Authour thereof Your Lordships in all humble service and observance to be commanded ANTHONY CADE ROM 2.15 Which Gentiles shew the work of the Law written in their hearts their Conscience also bearing witnesse and their thoughts the mean while or between themselves accusing or else excusing one another SAint Paul to move all men to seek salvation by faith in Jesus Christ which he propounds chap. 1. vers 16. and prosecutes chap. 3. vers 21. shews in these first chapters that all men are in themselves inexcusable sinners The Jews sinning against the law written in their Books the Gentiles against the law written in their Hearts This sentence convicts the Gentiles but by an argument
à minore ad majus much more confounds the Jews for sinning not onely against their Naturall law but a-against Gods law supernaturally revealed It hath three generall parts First The very Gentiles have a Law-book in their hearts written by the God of Nature That is God hath given such a naturall light and life unto mens souls as enableth them to discern what is honest or dishonest right or wrong and moveth them withall to do good actions and avoid evil This in respect of the Discerning light Basil tom 1. in princ Prov. bom 18. is by Basil called Naturale judicatorium a naturall judgement The Schools call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 records of the law of Nature preserved in mans heart for the rule of his life In regard of the Livelinesse of it exciting and stirring up men to perform their duties Origen calls it Paedagogus Animae sociatus Origen lib. 2. in Epist ad Rom. A schoolmaster accompanying the soul to teach man his duty and call for performance Philosophers glance at it in their Bonus genius Secondly Conscience as it were scientia cum alio sive consensus cordis id est voluntatis cum scientia witnesseth with God and with us or against us whether we have performed this law or not and to that end it writes a second book a Record History or Chronicle of all our counsels courses thoughts words and works which S. Chrysostom in Psalm 50. bom 2. Chrysostome calls Codex in quo quotidiana peccata conscribuntur A book wherein our daily sinnes are written These books shall be opened at the last day and the dead shall be judged of those things which are written in the books according to their works Revel 20.12 Thirdly Our discursive thoughts comparing the Law-book which shews what we should do with our Chronicle which shews what we have done produce a third thing a conclusion either excusing and acquitting us for doing according to the law or accusing and condemning us for doing against the law And thus Conscience hath a power to comfort us against all accusations distasts and reproaches of men when we are in the right and to check us having run into erroneous opinions or unjust actions though for our profit or pleasure and with the worlds applause So have we three parts of the text the first De jure the second De facto the third De 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of judgement The works of the Law written in the Gentiles hearts concern God or our neighbour 1. Part. Concerning God the Gentiles knew 1. Deum esse 2. Qualis esset 3. Adorandum esse 1. That there was a God 2. That he had many transcendent properties 3. That he was to be worshipped This S. Paul sheweth Rom. 1.20 The invisible things of God from the creation of the world are clearly seen being understood by the things that are made even his eternall power and Godhead so that they the very Gentiles are without excuse As Seafaring men lighting upon an unknown Island when they finde hedge-rows houses and towns know it is inhabited by Men for these are not the works of Beasts So the meere Gentiles viewing the Heavens Sunne Moon Starres the Land and Seas Woods Rivers and all kinde of Creatures farre exceeding the wit of Man to devise them or his power to make them or any the least of them conclude presently 1. These things had a Maker farre more excellent then Man even that supreme power which we call God 2. This Maker must in reason 1. be before the things made as the cause before the effects himself cause of all things nothing cause of him therefore Eternall 2. He must also be Almighty that could make all things of nothing and sustain such a masse of creatures in such excellent manner so many 1000 yeares 3. He must be most Wise that made them all in such order variety multiplicity and distinction every one perfect in his kinde nothing defective or superfluous in any creature So wisely that without great wisdome study and observation not any one of them can be understood 4. He must be more excellent then his work having in himself all the perfection and excellencies that can possibly be found in any or in all his works laid together since from him they all proceed 5. He is also most Good and Bountifull that hath made all for mans use or benefit and given man wit and power to manage them all even creatures much stronger then himself to conquer and passe over the boisterous seas upon his devised woodden tottering bridges and to make use of all things in the world for his profit and pleasure 6. He must needs be also most Just to reward those that are like himself good and beneficiall to mankinde and to punish those that live disorderly for the continuation of the world 3. Their knowledge that this God must be worshiped they shewed by their Sacrifices See D. Ames Medulla theologiae lib. 2. cap. 5. Prayers Temples and Priests whereof we reade plentifully in Poets and Historians of all Nations Sacrifices they offered as chief rents in acknowledgement that of him they held whatsoever they possessed and as to the authour of their life safety protection preservation and all other blessings and as a kinde of thankfulnesse for benefits received and prayers for continuance and increase of their happinesse The divine scriptures mention the readinesse of the Lycaonians at Lystra Acts 14.12 13. to sacrifice oxen to Paul and Barnabas for healing a creeple born lame thinking them to be gods come from heaven in likenesse of men And testimony of the Gentiles prayers we have in Jonas his shipmen upon the stormie seas praying to their gods Jonah 1.5 6. and urging him to pray also It seems also that all Nations were taught by the light of nature in prayer to bend the knee to hold up their heads to lift up their eyes 1. Cor. 11.4 5 14 15. men to pray bare-headed women covered all with great reverence as the histories of the Syrians Chaldeans Bellar. De effect sacr lib. 2. cap. 29. saith Many ceremonies were in a sort instituted in nature and therefore common to ill heathen and all sects as To lift up the eyes or hands to heaven to bowe the knee to knock the breast when we pray to God Aegyptians and other nations declare and the Fathers observe Aug. de civ Dei Euseb de praepar Evang. Cicero de natura deor No Nation in the world but worshipped God after one fashion or other Some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had false gods some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had many gods none were meerly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without God A God they knew there was in generall though they erred in the particular and somewhere erected altars * Act. 17.23 to the unknown God and for their gods worship they ordained Temples Priests and Ceremonies not without great honour cost and magnificence witnesse the
Ecclesiasticall histories to shew the rites and ceremonies beside the doctrine of the ancient Primitive Church in the best and purest times You may heare with much profit and comfort all Preachers even the youngest in their freshest wits memory and strength for points of salvation taught in the holy Scriptures within their reading and compasse of studie but for rites and ceremonies trust onely the graver and well-read Divines which have searched Antiquity that our Church-rites may come as neare the purest and ancientest Church as may be without any affectation of noveltie Hitherto I have spoken of the first part of my text The Law-book of Conscience with the properties causes uses manifold depravations and necessary reparations thereof Now I proceed to the second part The Chronicle of Conscience II. PART Their Conscience also bearing witnesse AS formerly witnesse to the truth and equity of the Law-book and thereby exciting us to the work thereof so now a witnesse to God and to our hearts whether we perform the Law or not For Doctrine Conscience preserves a memoriall of all a mans actions It is not a dead but a living book annexed to the soul and as it hath in one part the rules to guide our life so it writes in another part the course of our life and is as I said before Gods Lieger Ambassadour both to put man in minde of his duty and also to observe what he doth and whether a man look on his Law-book or not whether he minde his duty or not Conscience sits silent and close in a corner of his heart like a Register in his office continually noting and writing the mans courses plots devices with all their materiall circumstances how they swerve or agree with the instructions set down in the Law-book without any partiality as Gods true and faithfull witnesse and this is Saint Chrysostomes Codex Chrysostom on Psal 50. homil 2. in quo quotidiana peccata conscribuntur A book wherein our dayly sinnes are written The Conscience is an individuall or unseparable companion of a mans soul it walks though invisibly in the same gardens with him sits at the same table lies in the same bed Many men are unmarried but none lives single they may walk speak and think without other companions but never without their Conscience that is still partaker of all their counsels that not onely heares and sees but writes down and records as in a Chronicle all things done said or thought By this Chronicle of our lives we may finde written whether we minded it or no while it was in writing undeniable records testifying whether we did this or that or whether we did it not as in sinne David willingly forgot hid and covered his grievous sinnes 2. Sam. 12.13 thinking they should never come to light but after nine moneths Nathan opened his Conscience and compelled him to confesse it So it was with Judas Matt. 27.3 4. So the Conscience of Josephs brethren was not minded by them Gen. 42.21 22. till their affliction in Egypt made them look into it and then they saw their crueltie to their brother written in large letters and convicting them of sinne So of our innocency 1. Sam. 24.11 Davids Conscience shewed him he had not conspired against Saul Samuel could boldly say 1. Sam. 12.3 Whose ex have I taken or whose asse have I taken whom have I defrauded whom have I oppressed or of whose hand have I received any bribe Moses could say of Korah Dathan Abiram and their companies Num. 16.15 I have not taken an asse from them neither have I hurt any of them Let no man sinne then Vse 1 in hope to be hid for lack of witnesses He may blinde the world but neither God nor his own Conscience he carries mille testes a thousand witnesses in his own bosome or one as strong as a thousand which will testifie his own secretest sinnes to his own sorrow and shame when God cites it While traitours think their practises remain covered and unknown they are somewhat hearty to denie but when their own letters or other accusers privy to their facts are produced against them into the open light 1. Sam. 25.37 then their hearts like Nabals die within them Or as a murderer having left two men for dead and being afterward apprehended for suspicion and stoutly denying all now when he sees one of them brought in alive able to see him and to speak then he cries out Alas art thou alive then I am undone so a wicked man would deny all but when God brings forth his living Conscience to accuse him then he is stricken dumbe and findes he is undone I reade of a Philosopher that hearing his creditour was dead kept the money which he had borrowed without witnesses a night or two but after some strugling with his Conscience he carried it to his Executour saying Mihi vivit qui aliis mortuus est He is alive to me though he be dead to others Oh offend not thy Conscience which alwayes watcheth thee and writes up thine own sinne and shame against thee Turpe quid ausurus te sine teste time O Ahab 1. Kings 21. how cunningly and closely contrivest and conveyest thou thy mischievous practises against a poore innocent Will not a palace a kingdome content thee where thou maist live in love in honour in wealth and pleasure but thou must have Naboths vineyard too and to get it rush headlong into such damnable courses as to counterfeit a Religious fast making a shew of Devotion a cloke to cover an odious sinne which is the height of impietie and to suborn false witnesses to accuse an innocent corrupt the Judges under colour of law to condemn him to take away his livelyhood and withall his good name and the pitie and compassion of his neighbours and beholders which is the height of Tyrannie yea worse if any thing can be worse then stoning him to death and depriving himself and his children of inheritance and life And doth not thy Conscience check thee for all this Surely Conscience had written it up but he minded it not for joy of his fine contrived excheat till coming from taking possession he met the Prophet Elias to whom he said Hast thou found me 1. Kings 21.20 O mine enemie Why his enemie Oh his Conscience now accused him of his wickednesse which had made both God and good men his enemies and now at last he found in stead of magnifying his house and establishing his posteritie what an evil covetousnesse he had coveted to his own house what a vengeance he brought upon himself and his posteritie Oh Absalom how well mightest thou flourish if the favour of a King the love of a kingdome the beauty of thy person wealth honour and pleasure with any moderation would content thee But thou art sick of the Father and ambition carries thee headlong into treasonable courses and untimely death Thou colourest thy foul practises
well against the law or according to it and therefore art to be accused and condemned or therefore art to be excused and acquitted This is the Naturale judicatorium of Damascen the Naturall judgement-seat of the God of nature placed in mans heart The Law saith He that liveth in damnable sinne shall die Thy Chronicle saith Thou livest in damnable sinne and names it Thy thoughts conclude Ergò thou shalt die Again The Law fulfilled by the Gospel Matth. 5.17 Rom. 3.31 saith He that repents and beleeves in Christ shall not die but live Thy Chronicle saith Thou repentest and beleevest for thou bringest forth fruits of faith and repentance c. Thy thoughts conclude and assure thee Ergò thou shalt not die but live The daily meditation and discoursing of these things is very acceptable to God and profitable to us for it works in us a right judgement of Gods wayes Ezek. 18.25 with due thankfulnesse and heedfulnes to his laws and in our lives humilitie repentance and carefulnesse and to all others equitie and lenitie Tit. 3.2 3. Gal. 6.1 2. But oftentimes the Conscience seemeth to be asleep Hinderances of the Consciences working and doth not compare these books together it stirres not troubles not the sinner partly because the vehemencie of his desires to accomplish his projects of covetousnesse ambition or lusts of the flesh c. carries him on with such earnestnesse that he mindes not his Conscience and partly because the devil politickly presents him with such objects and projects as may withdraw his minde feed his fancie and occupie his thoughts otherwise with meditating wholly upon the profit pleasure satisfaction and contentment that sinne promiseth him and upon devising plotting contriving and practising the means how to bring his purpose to passe and how to couch all close together to keep secret cover and colour all to deceive the eyes of the world that he findes no time to think on God his benefits nor his own dutie and danger And partly Facti sunt sugitivià cordibus suis because after the accomplishing of his sinne he is indeed loth to look into his Conscience lest it trouble him and make him to forsake repent his sinne which he so dearly loveth or drive him into sorrow and melancholy So that if he feel any little prick of Conscience he labours to smother and choak it or withdraw his thoughts from it by seeking pleasant company gaming sporting minstrelsie feasting drinking or one device or other But alas very lamentable and damnable is those mens estate that thus turn the deaf care to the suggestions of God or their Conscience Rom. 1.18 that withhold the truth in unrighteousnesse and by violence hinder the working thereof in their hearts that suffer the devil so farre to delude them as to force their hearts to think the checks of Conscience to be nothing but fits of melancholy and qualmes of folly The mischief of neglecting the motions of Conscience and labour to put them away by idle vanities or sinfull courses and so cozen themselves of a great benefit of God an especiall means of their salvation for this breeds impenitencie in most grievous sinnes Isa 44.18 yea witlesse presumption that all is well with them Rev. 3.17 And thus a number by the policie of Satan the strong man that keeps the house in peace where he is master Luk. 11.21 live and die stupid and senselesse either of their present sinne or following vengeance They put away all thought of the evil day glut themselves with all fulnesse of wealth and pleasure Amos 6.3 4 5 6. There are no bands in their death Psal 73.4 They spend their dayes in wealth or mirth and suddenly go down to hell therefore they say unto God Depart from us we desire not the knowledge of thy wayes Job 21.13 14. But when God in mercy moveth a mans heart to turn his eyes to view his Conscience The rouzing of Conscience by the Lord happy as he did Davids by sending Nathan to him 2. Sam. 12. and as Christ looked back upon Peter Luke 22.61 and as at S. Peters preaching the Jews were pricked at the heart Acts 2.37 Then a hearty and happy repentance follows to salvation If God vouchsafe not this to wilfull sinners By the devil wretched then the devil keeps his deluded captive hoodwinkt and lulled in securitie till he have him fast and past all likelihood of recoverie which when he findes then he rouzes the sleeping Conscience opens the wofull book and compells the wretched sinner to reade it whether he will or not to drive him into desperation Thus he dealt with Cain Ahithophel Judas and infinite others Take Judas as in Judas for all The devil put into the heart of Judas to betray his Master and to that end doubtlesse he put out of his heart all care of duty and Conscience But when he had according to his desire accomplished his sinne then the devil rouzed his Conscience and urged him to reade his abominable deed he could not withdraw his thoughts from it but might say with David Psal 51.3 My sinne is ever before me For what ailed Judas else he had no disease in his body he was able enough to trot to the Temple to the Priests and Elders and to talk reason his state was bettered he had got money enough to purchase a whole field he had got the rulers and States-mens friendship his fellow-disciples had lost their hearts and hid their heads for fear of losing them too his Master Christ was going the way of all flesh subject to every mans hurt no man to his in common reason What was there now therefore to crosse vex or discontent Judas Chrysost in Matth. hom 86. Non potuit acerbos Conscientiae stimulos flagella perferre saith S. Chrysostome nothing but this His conscience prickt and whipt him intolerably That was the enemie that had him now in chase and pursued him without end or measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was his own tormentour might be at peace with all men could not with himself he feels a worm ever gnawing him a fire within endlesly burning him like a man sick of a burning fever that shifts from side to side from bed to bed from room to room but findes no ease for he carries within him that which scalds and torments him or like a deere strucken with a barbed arrow that runnes over hills and dales to runne away from his pain but haeret lateri lethalis arundo the deadly arrow sticks in his flesh and shogs and galls him So it is with Judas and his conscience he can neither avoid it nor endure it Death it self is not so painfull or terrible as it he ventures on death and hangs himself to avoid it yet thinking death to be terminum he findes it but gradum malorum he thinks it an end of his miseries but findes it an entrance into greater one wo is past and ended