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 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 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 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 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
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 Harts-ease 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 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. What 's 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 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 Tēple 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 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 t is 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 remeÌ„ber 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 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 ftaÌ„ds 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 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 shal be 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 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 manâ—… 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 nuÌ„ber in Reu 7 9. which no man can nuÌ„ber 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 seruaÌ„ts at this high baÌ„quet 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 theÌ„ let therfore vain worldlings pamper fill theÌ„selues 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 FINIS