The Burning of London, Part 4 · Discourse 6
DISCOURSE VI. Of a good conſcience being a continual feaſt.
HOwever it comes to paſs, the vulgar (and ſeemingly miſtaken) quotation of the cloſe of that verſe, Prov. 15.15. viz. in theſe words, A good conſcience is a continual feaſt, ſounds much more ſpiritually, and like a ſaying of the Holy Ghoſt, than doth that tranſlation which is uſually given us, viz. in theſe expreſſions, He that is of a merry heart, hath a continual feaſt; which they that know no mirth but that which Salomon calls madneſs, will be apt to wreſt to a very bad ſenſe. The word tranſlated merry, is in the Hebrew Tob, which ſignifieth good, which is a better word in common acceptation than is the word merry: (for that is but too liable to an ill conſtruction) & may I take liberty to alter but that one word, and render the Hebrew Text verbatim word for word: A good heart, a continual feaſt; when we have compared it with the context, it wil eaſily enough appear that the true ſenſe and meaning is, that which is generally underſtood by ſuch a ſaying as this, in that a good conſcience is a continual feaſt. For (if I miſtake not) that Proverb is ſeldom uſed; but by a good conſcience is intended, a conſcience not accuſing, but excuſing; not teſtifying againſt us, but with us, and for us, a conſcience ſpeaking peace, and ſuch as is a comfort and a rejoycing to us. That Salomon by a good heart doth intend ſuch a conſcience as that; the oppoſition in the foregoing words ſeemeth to imply; All the daies of the afflicted are evil: but a good heart, &c. intimating thereby, as if good were here oppoſed to grieved, wounded, afflicted: which interpretation is alſo countenanced by what followeth, ver. 16. Better is a little with the fear of the Lord, than great treaſure and trouble therewith, probably meaning trouble of mind and conſcience for the ill geting of it; for other kind of trouble there may be where there is but a little, and that both gotten and enjoyed in the fear of God. And now we know what it is that Solomon here ſtileth a continual feaſt, we may be able to ſpeak to thoſe who having with Dives fared deliciouſly every day (which now they are not able to do as formerly) think it cold comfort to be told of meer food and raiment, and would be fain feaſting again, if they had wherewithall. Feaſt we may, and that not only now and then, but every day in the year, and every hour of the day, (and upon greater delicacies than any feaſt commonly ſo called conſiſts of) if we can but get that good conſcience Solomon ſpeaks of to feaſt withall. Indeed there is no contentment but a good conſcience, our bodies admit not of a continual feaſt: but our ſouls do. A full ſtomack loathes the honey comb. But there is no ſatiety in thoſe dainties, which conſcience feeds upon: much leſſe can we ſurfeit with them. As thoſe that have but almoſt dined, feel no troubleſome ſenſe of hunger, and yet could eat more: ſo a good conſcience, though it have that already, which may ſuffice, yet is alwaies left with a wholſome appetite.
What can be deſired, or what is ever enjoyed in a feaſt, but good chear, good company, good diſcourſe, mirth, muſick (now and then) as an help to mirth, and above all hearty welcome? I am deceived if a good conſcience do not afford all and every of theſe. Good meats and good drinks are that we count good chear, and if our meats and drinks be both for health and delight, then do we account them good. A good conſcience affords both meats and drinks, (as they may properly enough be called) as wholeſome and as delightfull as can be wiſhed. Meats and drinks, ſuch as our bodies feed upon, there are none in Heaven. Yet ſomething ſo called there is, elſe why is there mention of eating bread in the kingdome of God? Luke 14.15. or why doth Chriſt ſpeak of drinking of the fruit of the Vine new in the kingdome of his father? Mat. 26.29. The bread of comfort, the Wine of joy, is that which Saints and Angels feaſt upon in Heaven; and the ſame for kind, though not for degree is that of a good conſcience. It ſpreads a Table with firſt, ſecond and third courſe. Its preſenting us with a wellgrounded perſwaſion of our being delivered from the wrath to come, as the Apoſtle ſaith, we are not appointed to wrath, that is as it were the firſt courſe: it's witneſſing that we are not only not children of wrath, (which alone would be a great comfort to be aſſured of) but alſo that we are the children of God, (as the ſpirit of God is ſaid to witneſs with the ſpirits of Gods children) that is the ſecond; and then its telling us that it is our fathers pleaſure to give us, even us, a kingdome, and cauſing us to rejoyce in hope of the glory of God, that is the third.
Nor is a good conſcience better chear than it is good company. As a bad conſcience is the worſt companion in the World: ſo a good conſcience is the very beſt, unleſs it be God himſelf. He that hath it, is many times never leſs ſolitary than when he is moſt alone, that is the beſt company that is both profitable and pleaſant: and ſo is a good conſcience; it hath that property of a good companion, amongſt others, it will finde good and pleaſant diſcourſe. What Solomon ſpeaks concerning the Law of God, taught by parents to their children, Prov. 6.22. When thou goeſh it ſhall lead thee, when thou awakeſt it ſhall talk with thee. So will a good conſcience. An evil conſcience findes ſuch diſcourſe as men have not patience to hear, like Micaiah, it never propheſieth good: but a good conſcience commends without flattery, and tells thoſe ſtories than would not be grievous to a man to liſten to from morning to night. It ſpeaks like God in his ſentence of Abſolution, well done good and faithful Servant. No man can frame a diſcourſe ſo delightful, as are the whiſpers of a good conſcience, ſpeaking peace and pardon to us in the name of God. Where ſuch company and ſuch diſcourſe is, there can want no mirth, taking mirth in the ſobereſt ſenſe, for comfort and refreſhment; yea it will make the heart more glad than they whoſe wine and oile increaſe.
And as for muſick; all the voices and inſtruments in the World cannot make ſuch melody as a good conſcience. If a man had all thoſe Men-ſingers, and Women-ſingers that Solomon had, Eccleſ. 2.8. their beſt notes were not comparable to this.
Nor is it hard to make out how a good conſcience can and doth give a man hearty welcome. For as Chriſt in ſeveral ſenſes is both Prieſt, Altar, and Sacrifice: ſo is that, both our feaſt, and our Hoſt, our entertainer, and our entertainment. Conſcience doth as it were grudge a wicked man, both his meat and his mirth, but to a good man it ſaith, eat thy bread with joy, and drink thy wine with a merry heart, for the Lord accepteth thy perſon. Conſcience bids much good may do him with all he hath, and tells him in the name of God, he is as welcome to it as his heart can wiſh, and hath it with as good a will. We count thoſe men beſt able to feaſt, that have as we ſay every thing about them and within themſelves, Corne, Cattel, Poultry, all of their own, Dove-houſes, Warrens, Parks all within their own grounds, Ponds affording ſeveral ſorts of fiſh, Trees yielding all ſorts of fruits, &c. Such is he that hath a good conſcience, he hath all materials for feaſting within himſelf, and therefore may afford to do it, Prov. 14.14. A good Man ſhall be ſatisfied from himſelf. Viz. from the conſciouſneſs of his own integrity. As Paul ſaith, this is our rejoycing, viz. the teſtimony of our conſcience, &c. He that hath this, hath meat to eat that the World knows not of, and ſuch meat as he would not exchange for all the rarities and varieties that are at Emperors Tables. He bleſſeth himſelf, or rather God, when he thinks how much happeir he is than the World takes him for, and how much better he fares than the World knows of: whereas they do or may bluſh, and inwardly bleed to think how much happier they are thought to be than indeed they are. I might add, he that feaſts upon a good conſcience, hath that kinde of meat which is alſo ſawce for every thing, whereas others have the ſame ſawce that ſpoiles all their ſweet meat.
But poſſibly I cannot ſay more of the happineſs of a good conſcience, than many can eaſily believe, from the experience of a bad one, and the miſery they have felt by meanes of it. A good conſcience think they were an excellent feaſt indeed if we had it. There is none like that, but as Saul ſaid, the Philiſtims were come up againſt him, and God was departed; ſo they, The Fire is come up againſt them, and hath taken away what they feaſted on before; and as for a good conſcience they wiſh they had it, but they have it not. Such a ſound ſpirit would bear their infirmities, but for want of it, they are not able to bear them. Were I ſure ſuch men were in good earneſt, to look after that good conſcience which they confeſs and complain they want; I would tell them for their encouragement, that there is a way for a bad, yea a very bad conſcience, to be made good; as well as a good one to be made better. Who can think that Paul had alwaies a good conſcience? the Scripture telling us that he was ſometimes a perſecutor, an injurious perſon, and a blaſphemer; yea, that he did compell others to blaſpheme. Acts 26.12. conſidering that he had his hand in the death of many of Gods Saints. Acts 26.12. Many of the Saints did I ſhut up in priſon, and when they were put to death I gave my voice againſt them. But manifeſt it is, that he had a good conſcience afterwards; therefore I ſay there is a way for a very bad conſcience to be made very good, and bleſſed be God there is ſo.
It is againſt Scripture to ſay, that a conſcience once deflowred can never recover its virginity. He who himſelf was born of a virgin, can reduce that conſcience to a virgin ſtate, which hath been the mother of many hainous ſins. Hab. 9.14. If the blood of bulls and goats, and the ſprinkling the aſhes of an heifer ſanctifieth to the purifying of the fleſh: how much more ſhall the blood of Chriſt ſanctifie your conſcience from dead works, to ſerve the living God? It is ſin alone that defiles the conſcience, and makes it evil: Now ſin is either immediately againſt God, or immediately againſt our neighbour, that is, againſt men: and that alſo is againſt God ultimately, though not firſtly and only. Therefore David confeſſing his ſin in the matter of Ʋriah, ſaith to God, Againſt thee have I ſinned. He that would have a good (that is, a pure and peaceable conſcience) muſt, if he be able, ſatisfie men for the wrongs and injuries done to them: as Zacheus reſolved to do; or if he be not able, he muſt be ſincerely willing and deſirous ſo to do, and fully purpoſe it in his heart, if God ſhall ever make him able. For niſi…reſtitutur oblatum is an old and a true rule (that is, either actually or intentionally) non remittitur peccatum. But as for the injury done to God by ſin, either immediately or mediately, that no meere man is able to ſatisfie for, though he could give thouſands of rams, and ten thouſand rivers of oile, or would give the fruit of his body for the ſin of his ſoul: Therefore as to that there is no way to get our ſins carried into the land of forgetfulneſs, but by laying them by faith upon the head of Chriſt, who was tipified by the Scape-goat under the Law; no ſatisfaction to be tendered for them, but that which Chriſt our ſurety hath made and intended for the uſe and benefit of them; and them only who do or ſhall believe in him, and by repentance turn from dead works to ſerve the living Go… Col. 1.14. In whom we have redemption through his blood, even the forgiveneſs of ſins.
When theſe things are once done, namely, when care hath been taken to ſatisfie men, ſo far as we are able, for the wrongs done to them: when we have looked upon him whom we have pierced by ſin, and truly mourned, when we have confeſſed our ſins, and forſaken them, both actually for the preſent, and in ſincere reſolution for ever after: and when we have lifted up all eye of faith to Chriſt, as to the antitype of that brazen ſerpent, which was lifted up in the wilderneſs, as he that is able to take out the ſting of ſin out of the fiery ſerpent; and by faith laid hold upon his grace, as upon the horns of an altar: I ſay, when this is done, then is that conſcience which was bad, become purely good; and when we can reflect upon what we have done, then do they become not only pure but peaceable, and conſequently good upon all accounts. Now I ſee not what notion can be more comfortable to thoſe that have brought a bad conſcience into a bad condition than this, that a conſcience extreamly bad may be made good: that which is impure may become very pure; and that which is unquiet, may become calm and peaceable, yea full of joy and triumph.
This premiſed, I think it no hard matter to tell many a man how he may be much more happie in a mean and impoveriſhed condition, than he had wont to be in midſt of all his plenty and proſperity. Get but a good conſcience inſtead of a bad one: Get but peace within, (viz. that peace which paſſeth all underſtanding:) get but the pardon of thy ſins, and the well-grounded perſwaſion of that pardon: get but a viſion of thy ſins as drowned in the red ſea of Chriſt his blood: get but to look upon God as thy friend and father, and upon death as none of thine enemie (and where it is no enemy, it is and will be a great friend;) get but the Spirit of God to witneſs with thy ſpirit that thou art the childe of God: get but this for thy rejoycing, which Paul had, viz. the teſtimony of thy conſcience, &c. and let me be miſerable for thee, if thou who haſt wanted theſe things in times paſt, when thou hadſt the world at will, when once poſſeſt hereof, doſt not become more happie in the enjoyment of meer food and raiment, than ever thou wert formerly, when waters of a full cup were wrung out unto thee. Some have ſaid, Bread and the Goſpel are good cheere: It is as true, that brown bread and a good conſcience are ſo. He that hath thoſe two, will finde no cauſe he hath to complain. And as the Prophet ſpeaks, Iſa. 33.24. The inhabitant ſhall not ſay, I am ſick: the people that dwell therein ſhall be forgiven their iniquity: ſo neither will men repine that they are poor and deſpicable, and otherwiſe afflicted, if they come but once to know for certain that they are pardoned.
The true reaſon why many men do want ſo many outward good things, as namely ſo much wine, ſo much company, ſo much recreation, &c. is becauſe they want better conſciences: had they more of a good conſcience, to cheare and to refreſh them, they would need leſs of other things. If Saul had not been poſſeſſed with an evil ſpirit, be had not wanted David to have plaied to him upon the Harp, 1 Sam. 16.16. One ſaith, that the life of a wicked man is a continual Dverſion. If men were not wicked, they would not need the one half of thoſe diverſions which they betake themſelves to, as reliefs againſt the ſting of an evil conſcience. Notable is that counſel of the Apoſtle, Eph. 5.18. Be not drunk with wine, wherein is exceſs: but be ye filled with the ſpirit. v. 19. making melody in your hearts to the Lord. When men want the comforts of Gods Spirit, and melody in their own hearts, they would ſupply that defect, if they knew how, with more than ordinary refreſhments, from thoſe good comforts of God which do gratifie and entertain their ſenſes; and thence probably it is that St. Jude joines thoſe two together, Jude 19. Senſuel, having not the Spirit. They that frequently uſe Cordials, are ſuppoſed to be apt to faintings: for others had rather let them alone. Wine is obſerved to be a narcorick or ſtupifying thing, (witneſs the proneneſs of men to fall aſleep when they have drunk freely of it) and it is to be feated, that many do uſe it but as opium to conſcience. Now as Phyſitians ſay, the body is much endangered by the over-frequent uſe of opiates, natural opiates; ſo is the ſoul much more by thoſe things which caſt it for the preſent into a dead ſleep; for they do but keep that worm from gnawing at the preſent, which will afterwards gnaw ſo much the more, and never die; ſtupifying things remove not a diſeaſe, but fix it ſo much the more.
I ſee then, O Lord, what men muſt do if they would not only think themſelves happy, but be ſo indeed, if they would not be like hungry men that dream they eat, but finde themſelves empty when they awake, or thirſty men that dream of drink, but awake and finde themſelves deceived. Iſa. 29.8. If they would feaſt in good earneſt, it muſt be by means of a good and quiet conſcience. That men may want though they have houſes full of Gold and Silver: that men may have, though Gold and Silver they have none. Riches cannot give it: poverty cannot hinder it. I am or would be at a point, whether my body feaſt at all, more or leſs; but for my ſoul. I deſire not only a good meale now and then, but that continual feaſt of a conſcience both pure and peaceable. I prefer that to all the far fetcht and dear bought varieties of fiſh, fleſh, and fowle, which are at Princes tables. I ſee then men need not bid adieu to feaſting, or reckon upon a bare commons after all the ſpoile this fire hath made. They need only change their diet for that which is much better than they had wont to live upon, and they may feaſt hereafter ten times for once they did heretofore, and be ſaid in a nobler ſenſe than ever Dives was, to fare ſumptuouſlie every day. Peace of conſcience is a feaſt of fat things, full of marrow, and of wines on the lees well refined, as I may allude to Iſa. 25.16.