Publisher: Imprinted by Thomas Creede for Arthur Iohnson and are to bee solde at his shoppe in Paules Churchyard at the White Horse neere the great north dore of S Paules
& Knights, and great Men, keeping bountifull houses and continuall Feasts, and they perchaunce heard their Fathers before them speake of keeping a good Conscience.
& Knights, and great Men, keeping bountiful houses and continual Feasts, and they perchance herd their Father's before them speak of keeping a good Conscience.
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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.
But in this Rotten, Woodden-Age, wherein we live, these two Are perished, At least traveled and gone out of the Land together, which together we find as fast Friends in the text, A good conscience, & a continual Feast.
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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,
3. The main intendment of Solomon in this place, or the general Doctrine hence observable, having two branches, one implicit, which is, that wicked Souls Are most anguished,
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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.
4. How this comparison Here urged by Solomon may be fitted and applied; proving First that the wicked conscience is no feast, or if one, not continual.
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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:
and weighed in the Minor: and the conclusion is the Souls Judgement, or reflection on it self, procuring either quietness or vexation. Aquinas defines it to be:
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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.
And Calvin Says, It is Medium quid dam, a certain thing of a middle nature betwixt God and man, not suffering a man to suppress in himself what he knows offensive to God.
Lypsius calls it Sointillam: A sparckle of rectified reason, left still in man, of his good and euill actions, both Iudex and Iudex, both Iudge and witnesse.
Lipsius calls it Sointillam: A sparkle of rectified reason, left still in man, of his good and evil actions, both Judge and Judge, both Judge and witness.
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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,
the good Cassandra, foretelling dangers, God's special Bailiff and Secretary, to arrest us, to register our offences, of which that is true of Tullie, Magnum vim habet in Utum { que } partem, etc. It hath great force on both sides, either to free them from Fear, who have 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:
or to present ever to their face due punishment that be offenders, whereunto agrees that description of Conscience in the Scriptures, that it is our own Thoughts, either accusing or excusing us 2. Hence we may Easily descend to the second particular, and gain the understanding of a good Conscience, which yet will be hard to do:
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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:
yet thus Far they have cleared us, who define it to be a joyful remembrance of a well-led de life, joined with hope, in the expectation of a Comfortable event:
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 NONLATINALPHABET a Conscience nicknamed,
or a joyous motion of the soul, joined cùm scientià, with knowledge of her own right actions, (in which regard it is nam concertly, Conscience, not merely Science, for without this conjunction it is a Conscience nicknamed,
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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.
In sum, It is nothing Else but that inward integrity of the heart, whereof S. Paul speaking, Says, The end and compliment of the Law, is Charity in a pure heart, with faith unfeigned. 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:
And presently After, Vers. 19. differencing it from a mere understanding, he Says, some have made a shipwreck of Faith, by forsaking a good Conscience:
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,
A remembrance of an ill-led-life, joined with Fear of punishment, or a grievous and racking motion of the soul, mixed with knowledge and sighed of her own wickedness,
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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,
And Senecca most divinely, Nihil prod Saint inclusam habere conscientiam, patemus God Quid Quaeris? quid machinaris? quid abscondis? custos Thy te sequitur? Quid locum abdictum Legis? arbitros removes? Putas tibi contigisse, vt Eyes ouium effugias? To what end (Saith he) Does a sinner choose secrecy,
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.
or solitariness? Demons quid profits non habere conscium, cum habes conscientiam? Madman, what avails to have no witness of thy wickedness, thou having 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,
A thing which every sinner would shun and cannot, whose state is Therefore resembled to the stricken Bear, which running per syluas, saltusque, through woods and groves,
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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.
so runs and rolls the perplexed sinner like Lucans Bear, Se rotat in Wound, & secum fugientem circuit hastam, though he wheel and turn round (as the Wiseman say Impij ambulant in circuitu:) yet the Spear that wounded him falls not out.
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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 fury of his conscience, that euer-gaping Cerberus, that ever-waking blood hound; either barking eager, and so disturbs his rest, which is bad enough:
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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,
Ti's - Austine's, Quid Miserable misero non miserante seipsum? What more miserable then a wretch, not to take compassion on himself? Nor can it be Thought a pleasure for a sinner, that his soul is grown over with a film or cataract, that he becomes obdurate, seared and remorseless,
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.
for such a sleep of the conscience is but a Dogs sleep, as God told Cain, in Gen. 4. If thou dost ill, Sin lies At the door, lies like a dog At the door, upon a sudden to rise and pluck out his throat.
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.
Which if we would have proved or exemplified (beside profane stories and daily trial) the scripture is plenteous in furnishing us with Examples and testimonies: Joseph's brothers, Gen. 50.15. It may be he will hate us, and pay us again the evil we did him.
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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.
So the Scribes and Pharisees in that judgement of our Saviour, Concerning the woman taken in adultery, accused of their own conscience, went out one by one, John 8.9.
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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:
So when Paul disputed of righteousness and temperance, and the judgement to come: the Text Saith, Felix trembled, Act. 24.26. The time would fail me to speak of Adam, of Saul, of Iudas, and sixe hundred more:
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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:
and shall never die, Says Isaiah, 66 24. Such a man is like him the Apostle speaks of, Tit. 3.11. Who is damned of himself, his own Judge, witness, hangman:
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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,
2 The second branch of the Doctrine, and that which is Here expressed, is, that how ever the world rashly conceit good men's estate wretched and tempestuous,
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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;
This is true of a good conscience, in the general, Because it is in every disease a physician, in strife a Lawyer, in doubt a Preacher, in griese a Counsellor, in sin a confessor;
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;
So the Author to the Hebrews, Hebrew 10.22. Let us draw near in assurance of our faith with a true heart, sprinkled in our hearts from an evil conscience;
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:
for if our heart condemn us not, then have we confidence towards God, 1. John. 3.21. In which regard David ftiles God the God of his praise, & the God of his righteousness:
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,
for as the Spirit of God becoming his bosom friend, does like a new Hercules kill that ravening vulture, which tires upon the liver of his poor soul,
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.
and when he is in greatest anguish, that he prays and sighs, and groans, then that prays for him, sighs, groans for him with such sighs, such groans so oppressed, as they cannot be expressed: Rom. 8.26.
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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:
or doth no sin which shall be imputed to him, or laid to his charge, as Saint Paul, Rom. 8.33.34. where he seems to give out a general challenge against all comers:
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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,
it is etc. (Says he) Who is that man so hardy as Dare Tax the children of God? Who shall lay anything to the charge of God's elect? It is God that Justifies, who shall condemn? etc. So that in such men, sin though it remain,
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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.
And (which is the sovereign joy of God's people) in every sinful tentation, they do like Hercules, exire maiores, grow greater, which S. Paul means, where he Says Become more then Conquerors.
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 a good Consciences abides the injury and assault & battery of them all, unmoved and unappalled, — Illisos Fluctus rupes, vt vasta refundit, Like a rock, against which a thousand Billows rise and roar,
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In all these things did not Iob sinne with his mouth, nor charge God foolishly, but shines out fresher and purer then before, in an holie life and conuersation.
In all these things did not Job sin with his Mouth, nor charge God foolishly, but shines out fresher and Purer then before, in an holy life and Conversation.
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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,
And After he hath stood the shock, and passed the storm of many afflictions, he can yet encourage and cheer his sorrowful Fortune's, speaking of his good conscience,
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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:
But where's this joy, this continual feast we talk of? Let the man that moves such questions, know for certain, that he understands not such men's estates aright:
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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:
Therefore (S. Paul Says) I take pleasure in infirmities, in Reproaches, in necessities, in persecutions in anguish, etc. 2. Cor. 12.10. Indeed the Comfort of the wicked is like a compound Medicine:
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:
And the reason of this is nothing but the testimony of these men's Souls and Consciences, assuring them First, that all afflictions Are momentany for a night, joy returning in the morning:
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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:
and then Thirdly makes them know that they Are needful (for wiping away all tears in heaven, does necessarily ptesuppose wet eyes on earth, resting their toil and labour Here) and also good for them:
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Dona Dei admonentis, the good gift of God admonishing vs, sayeth Austin: It is good for mee (sayeth Dauid ) Nay they are not onely NONLATINALPHABET, medidicines of their health and safety;
Dona Dei admonentis, the good gift of God admonishing us, Saith Austin: It is good for me (Saith David) Nay they Are not only, medidicines of their health and safety;
but NONLATINALPHABET, 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.
but, special tokens of God's fatherly love and kindness, as the Apostle Reasons, Hebrew 12.8. If ye be without correction, then Are ye bastards and not Sons.
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Vbi in altum delati sumus, 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.
Vbi in altum delati sumus, when we Are carried into the deep of calamity and trouble, it is then the anchor of a good conscience, (Says Calvin) that keeps us fuse, that preserves our Souls from perishing in the waters.
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:
yet thy good conscience, shall like the Ark of Noah bear thee above the pride and power of all those surges, over whose backs thou shalt ride like Another Arion in mirth and triumph:
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Principalities and powers, and worldly gouernours, Princes of the darknesse of this world spirituall wickednesse in hie places, are banded and leagued against him:
Principalities and Powers, and worldly Governors, Princes of the darkness of this world spiritual wickedness in high places, Are banded and leagued against him:
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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.
and a shield of faith, an helmet of salvation, and a sword of the Spirit, we must know that he which hath a good conscience, hath all this furniture, this complete harness of a Christian altogether.
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& 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,
& the Mountains be cast into the midst of the sea, I will not Fear, Si fractus illabatur Orbis, impauidum ferient ruinae, though the world Crac and fly off the hinges,
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.
and the man that is not guilty, or conscious to himself, of deserving infamy, hath (Says Horace) Murum aheneum, a wall of brass, to retort and shoot into their own bosoms, all these fiery darts of the wicked.
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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 this of a good conscience, which they have ever found so firm and solid, that it hath been able in midst of the hottest assaults, not to preserve from danger only,
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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;
as we herd from Saint Paul's testimony of himself, I take pleasure in infirmities (and next adds) in Reproaches, in persecutions, etc. Let it be poverty;
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.
if hunger or thirst assail him, he hath a good conscience to feed him, which is a continual Feast, assuring him the Kingdom of Heaven, Stands not in meat and drink.
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:
a destruction and famine, he shall laugh, and though death be to wicked men vltimum Terrible, a damp, a damp that puts out all their Light, and mars their music:
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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,
it may perchance slacken it self, and be scattered or dissolved At the First encounter: but when it returns into it self, and arrests on the holy Spirit of God,
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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:
when we Are taught by God himself, that his Kingdom is the place of joy; nay, nothing Else but peace & joy in the holy Ghost; Rom. 14.17. and his Gospel the matter of joy, as the Angel proclaims from heaven:
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.
The Lions do lack, and suffer hunger, but they that seek the Lord shall want no manner of thing that is good, Psalm 34.10. Many sorrows to the wicked, but he that trusts in the Lord, mercy Embraceth him on every side.
Be glad, ô yce righteous, showt for ioy, all yee that are true of heart. Psal. 32.10.11. The voyce of ioy and reioycing, and saluation, shall bee in the tabernacles of the righteous.
Be glad, o ice righteous, shout for joy, all ye that Are true of heart. Psalm 32.10.11. The voice of joy and rejoicing, and salvation, shall be in the Tabernacles of the righteous.
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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,
Psalm 118.15. (Saith Solomon) answers a good man in the joy of his heart, Eccles. 5. Ult. They that obey and serve him shall spend & end their days 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 their days in Prosperity, and their Years in pleasure, Job 36.11. God gives such (Saith Isaiah) beauty for Ashes, the oil of joy for mourning, the garment of gladness for the Spirit of heaviness.
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.
so in Exampl of godly men that have ever found it so, as David, who out of his experience, began many Psalms with prayer, and ends them with thanksgiving.
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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 a large exposition of this point in hand. He Confesses it. Our rejoicing is this, the testimony of our conscience, and in the 2. Cor. 7.4. I overflow exceedingly, I abound with all joy amid our tribulations;
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namely, the fitting and applying of this resemblance, heere vrged by Solomon, wherin following the former Method, I will first present to your consideration howe the wicked conscience is no Feast,
namely, the fitting and applying of this resemblance, Here urged by Solomon, wherein following the former Method, I will First present to your consideration how the wicked conscience is no Feast,
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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:
For a practised sinner is said to have his soul singed and seared, his Conscience burned with an hot iron. 1. Tim. 4.2. or lastly, as poison, if it kill not presently, breaks out in tumors and biles:
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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;
of which David Desires to eat no part, Psalm. 141. If we desire to know what they drink At such a feast, Job tells us they drink iniquity like water: Job: 15.16. and their wine the scripture Says, is the wine of astonishment;
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.
Surely all the wicked of the earth shall wring out, & drink thereof, and in Psalm: 11. he describes their burned wine, which seems the very same that the Devils drink in hell.
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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,
for Satan returning (Says our Saviour) returning, and finding such men's hearts, like houses swept and garnished, prepared for him, enters with seuen Worse then himself,
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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,
so we must think the Devils mirth is his rebellion.) So now Sathan to be quiet with him, prepares him a feast, a black banquet, only two Dishes, weeping served in for the First course,
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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.
keeps a spiritual Christmas always, drinks deep in the Wine seller, as it seems by the Spouse in Canticles, 2.4.5. He brought me into the Wine seller, and love was his banner over me.
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;
for it is a joy to the just to do Justice, Prou. 21.15. David found it so. Psalm 122.1. and in Psalm 84. My soul longs, yea, and faints for the Courts of the Lord;
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:
It is his Viaticum, his meat, his maintenance, and this feeds him thicke-fat: He that puts his sure trust in the Lord shall be fat, Prou. 28.25. To which meat, his bred and drink Are hearty sorrow and Repentance for his since:
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:
So Says David, God gives his people bred of tears, and tears to drink in great measure Whole healths, Psalm 80.5. In the third place, the righteous soul contemplates and feeds upon God himself, all the three Persons in the thrice blessed Trinity:
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Reuerâ, illudsolum est gaudium quod de creatore concipitur; cui comparata omnis aliunde iucunditas moeror est, omnis suanitas dolor est, omne dulce amarum est:
Reuerâ, illudsolum est gaudium quod de creatore concipitur; cui Comparata omnis aliunde iucunditas moeror est, omnis suanitas dolour est, omne dulce amarum est:
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:
then in the most sweet God himself? Secondly, the soul Takes a sweet repast on the second Person christ jesus, from whose fullness we do all receive grace. John 1.16. Whose Flesh is meat indeed, and his blood is drink indeed:
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 NONLATINALPHABET:
John. 15. to temper which heavenly liquour, the soul in the thi•d place mixes it, with the water of the holy Spirit, which is not merely 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;
Sweet and living water, springing up into everlasting life. John 4.14. A fourth service, is a main standing dish, and a delicate one, nam the Mercy of God;
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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:
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 we Are begotten,) we Are both born and maintained, both bred and fed: Saint Paul Saith plainly:
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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 this also is a standing dish, and tastes like the barrel of meal, and cruise of oil 1. Reg. 17.16 or like that lake & pot of water, which the Angel gave Elias, After which he arose,
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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:
Next to make up our meal Are served in the word of God, and the Sacrament of Christ most blessed body and blood, on which the First the soul does feed and feast:
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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.
and to prove it more then ordinary food, S. Paul calls it wholesome Doctrine, and comfortable, that we through patience & Comfort of the Scriptures might have hope. Ro. 15.4.
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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:
These things haus I spoken unto you, that your joy might be full: Job: 15.11. Therefore cries S. Augustine, Domine Iesu, sint Castae Delitiae mea Scriptures tuae:
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.
For upon such eyes as stand brimful of repentant tears, christ works a miracle, & turns their sorrow into the wine of gladness and heavenly consolation.
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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;
so it may happily fallen out in this, for remission of Sins, and hope of everlasting glory, Are (Says Latimer, the sweetmeats to the feast of a good conscience;
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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.
Grace & peace in God the Father, etc. And oftentimes a lease, Grace, mercy, and truth, etc. And we find almost a douzen in a dish, Galatians. 5.22.23. The fruits of the Spirit, is love, joy peace, long-suffering, gentleness, Goodness, Faith, meekness, temperance, etc. After these come in all choice and rare dainties, mentioned in Saiah: 11.2.
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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,
Wisdom, and understanding, council, and strength, Knowledge, and the Fear of the Lord, which Are called in Isaiah, 55. by the names of Water milk, and wine, saturity, Fatness, etc. In other places, they Are jointly nam the Anointing, the oil of gladness, where with as christ Iesus was anointed above his Fellows,
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:
he does therewith anoint and consecrate us, Priests unto God, even an holy, and a Royal Priesthood. 1.2.9. which is an oynement, most savoury and redolent, The savour of thine ointment is better then all spices:
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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;
Cant 4.10, which heavenly Oil is shed in our hearts, by the holy Ghost that is given us Rom 5.5. Ther's an other banqueting dish of love and knowledge mine together, For knowledge of it self is too windy;
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;
for he makes us to triumph in christ, 2. Cor. 2.14. Next the good & faithful soul receives in this banquet, a Crystal belly, made of the blood of christ;
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After this comes that NONLATINALPHABET, that full assurance of faith in Christ, which is the true Manus Christi: that passeth all their Marmelade, Succate.
After this comes that, that full assurance of faith in christ, which is the true Manus Christ: that passes 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:
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 Servants:
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such as keepe a good conscience, which farres exceeds all the stellifyed meates of Alchymists and Coniurers, transports and rauisheth the soule of man,
such as keep a good conscience, which farres exceeds all the stellified Meats of Alchemists and Conjurers, transports and ravisheth the soul of man,
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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:
as S. Peter having a taste of it, talks of building Tabernacles, and Saint Paul it seems, had Some relish of it, where he Saith, I overflow exceedingly, I abound with all joy, amid our tribulation:
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.
such a foul the Temple, the closet of the Holy Ghost, & for his father, our Saviour tells us, John: 14. to the man that loves him, his Father will come, and dwell with him: And of himself. Rerel: 3.20.
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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;
and can a man have a Dearer Guest, a better friend then christ Iesus: for he vouchsafes to call good men his Friends, John: 15.13. his kinsmen ▪ in other places his brothers, his children, his mother, his Spouse, to show that he loves us, with all these loves: the Friends, the kinsmans;
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,
are they not all ministering Spirits, sent out to minister for their sakes, that shall be Heirs of salvation? Hebrew 1. Ult: who as they ministered to christ, As soon as the Devil forsook him,
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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.
Therefore the wicked heart or conscience is described in scripture to be void of Light, full of darkness, having their cogitations darkened: Ephesians: 4.18. Their foolish heart is full of darkness. Rom: 1.21.
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.
First, there is the comforter, the bright and glorious Spirit, which makes him that is spiritual to discern all things, 1. Cor. 2.15. There is also God the Father in company, who is Pater Luminum: the Father of Light. James, 1.17.
and Christ Iesus, who is NONLATINALPHABET, 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.
and christ Iesus, who is, The Light of the world, the dayspring from on high, a Light to be revealed to the Gentiles, and the glory of his people Israel.
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:
At which Music, the envious Devil ftands without the door, like the elder brother in the Parable, fretting and discontent At the noise he hears 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.
Secondly, the very afflictions Here endured, as they Are music to a good conscience, according to that of Prudencius; Tormenta, carcer, vngulae stridenque flammis, etc. All kind of tortures Are pleasant to a Christian.
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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 so death, to a man that hath this feast of a good conscience, is but a Feast of slumber till supper time, till he come to that Marriage Supper of the Lamb, spoken of in Reu. 19.9. Where for plenty and variety of meat and drink, he shall better then before:
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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 it is said, in God's presence is fullness of joy, and At his right hand Are pleasures for evermore. psalm: 16.11. where for his Banquet of grace, he shall have one of glory;
& 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,
& palms in their hands, and beside the fellowship of Saints and Angels, the soul shall there enjoy her old company of the Glorious & blessed Trinity, and then shall see GOD; not any longer in aenigmatè, but see him face to face,
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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,
As also she shall still retain her ancient attendants of the blessed Angels, & our blessed Saviour Telleth us, he will wait upon us In the saturnals (Says Macrobius) Masters serve their Servants,
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,
And the glorious army of Martyrs shall bring their trumpets of silver, & all the Whole Choir & Chorus of heaven, shall sing Huleluiah, that song of 3. parts, Holy, Holy, Holy, Lord God of Sabbath, Amen, blessing & glory,
cc dt j n1 pp-f n2 vmb vvi po32 n2 pp-f n1, cc d dt j-jn n1 cc n1 pp-f n1, vmb vvi np1, cst n1 pp-f crd n2, j, j, j, n1 np1 pp-f n1, uh-n, n1 cc n1,
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:
or a partial flourishing Epitaph After death: But let us labour for the meat that Perishes not, the food that lasteth ever, 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.
namely, a good conscience, which is both a feast in this life, and a preparative to a banquet in the life to come, Amen. Gloria God in Excelsis. FINIS.
av, dt j n1, r-crq vbz d dt n1 p-acp d n1, cc dt n1 p-acp dt n1 p-acp dt n1 pc-acp vvi, uh-n. fw-la fw-la p-acp np1. fw-la.
