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
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
reconciled to God an estate neither befalling the prowde Pharisee 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 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
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 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 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 thiâ—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 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 coÌ„fort 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 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 Vehiculum 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