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 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 their 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 carcase in the graue , daily rotting and consuming away : they shall sinne so long as they beare about flesh and blood , wherein dwells corruption : they that fall , cannot but be subiect to many weakenesses : yet if they haue a good Conscience , their fall is not like the fall of the Elephant , which being down , cannot rise againe ; but contrarie , their falls teach them better how to stand , and their infirmitie serues to confirme the vertue of their Constancie : And ( which is the soueraine ioy of Gods people ) in euery sinfull tentation , they doe like Hercules , exire maiores , growe greater , which S. Paul meanes , where he sayes Become more then Conquerours .

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

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

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

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

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

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

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

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

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

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

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