Good Conscience, Treatise · Chapter 13
CHAP. XIII.
A ſecond motiue, A good Conſcience is a continuall feaſt.
THus hauehave wee ſeene the firſt motiue,The ſecōd motiue to a good Conſcience. from the benefite and comfort of a good Conſcience, in ſuch caſes, and times, as a man ſtands moſt in need of comfort. A ſecond motiue followes, and that is that we finde, Prov. 15. 15. A good Conſcience is a continuall feaſt. 1. It is a feaſt. 2. Better then a feaſt. It is a continuall feaſt.
1. It is a feaſt. The excellency of a good Conſcience is ſet forth by the ſame thing, by which our Saviour ſets forth the happineſſe of heauen. Luk. 14.Quo enim melius epulantur animi quam bonis fact is, aut quid aliud iam facile poteſt explere iuſtorum mentes quā boni operis conſcientia. Ambr de offic. l. 1. c. 31 And well may both be ſet forth by the ſame metaphor, conſidering what a neere affinity there is betweene heauen and a good Conſcience, & that there is no feaſting in heauen, vnleſſe there be firſt the feaſt of a good Conſcience here on earth. But why a feaſt? A feaſt for three regards.
1. For the ſelfe ſufficiency, and ſweet ſatisfaction and contentment that a good Conſcience hath within it ſelfe. Feaſting & faſting are oppoſite. In faſting vpō the want of food there is an emptineſſe and a griping hunger, which makes the body inſatiably to craue. But at a feaſt there is abundance, and variety of all diſhes and dainties, ready at hand to ſatisfie a mans appetite to the full, he can hauehave a mind to nothing but it is before him. The very beſt of eueryevery thing that is to bee had is at a feaſt. A feaſt of fat things, Iſa. 25. 6. of fat things full of marrow. Such is the ſufficiency of ſatisfaction, the abundance of ſweetnes, and contentment that is to be found in a good Conſcience. It is a table richly furniſht with all varieties, and dainties. There is no pleaſure, cōfort, or contentment that a mans heart can wiſh, but it may bee abundantly had in a good Conſcience; as at a feaſt there is a collection of all the dainties and delicacies that ſea and land can affoord.
2. For the mirth, and ioy of it. A feaſt is made for laughter, Eccleſ. 10. 19. At a feaſt there is mirth, muſick, and delight in the comfortable vſe of the creatures. Heauineſſe of heart, penſineneſſe, and ſorrow, theſe are baniſht frō the houſe of feaſting. Faſting & feaſting are oppoſite, in faſting indeede there is weeping, mourning, and ſorrowing, but in a feaſt contrarily, there is mirth, merriment and ioy.
There were vnderunder the Law appointed ſo lemne holy feaſts anniverſarily to be celebrated, and at thoſe ſolemne feaſts were the ſilver trumpets ſounded, Num. 10. 10. and the ſound of the trumpets was a ioyfull ſound. Pſal, 89. 15. For their feſtivities were to bee kept with ſpeciall ioy. Deut. 16. 10. 11. 13. 14. 15. Thou ſhalt keepe the feaſt of weekes vntounto the Lord. &c. and thou ſhalt reioyce before the Lord, &c. Thou ſhalt obſerue the feaſt of Tabernacles ſeuen dayes, &c. And thou ſhalt reioyce in thy feaſt &c. Therfore thou ſhalt ſurely reioyce. And that extraordinary feaſt on the fourteenth and fifteenth of Ader, in memoriall of their deliuerance from Hamā, ſee how it was kept, Eſt. 9. 19. 22. They kept them dayes of gladneſſe and feaſting, of feaſting and ioy. Euen ſuch is the excellency of a good Conſcience. All the merriment and muſicke, wine & good cheere, will not make a mans heart ſo light and ſo merry, as the wine which is drunke at the feaſt of a good conſcience will doe. This takes away all heauineſſe and ſadneſſe of ſpirit, and hath the like effects with naturall wine. It makes a man forget his ſpirituall poverty, and remember that miſery no more, Pro. 31. 7. Nay, as wine not onelyonly takes away ſadnes, but withall brings a naturall gladnes with it. Pſal. 104. 15. Wine that makes glad the heart of man, ſo doth this wine at this feaſt. Pſal. 97. 11. 12. Light is ſowne for the righteous, and gladnes for the vpright in heart, Reioyce in the Lord ye righteous. None ſo glad an heart, as the vpright in heart. Nay, ſuch is the vigour and ſtrength of this wine, at this feaſt, that it not only glads a mans heart, but makes a man as not able to containe, euen to ſhout for ioy, Pſal. 32. 11, Shout for ioy all yee that are vpright in heart, yea ſhout alowd for ioy, Pſal. 132. 16. That looke as it is ſayde of the Lord, Pſal. 78. 65. The Lord awaked like a mighty man that ſhouts by reaſon of wine. So ſuch is the plenty, abundance, ſweetnes, and ſtrength of the wine of this feaſt, that it makes men in a holy iollity, euen to breake forth into ſhouting, & ſinging. This wine being liberally drunken, wherein there is no exceſſe, fills a mans heart with ſuch an ouerflowing exuberancy of ioy, as hee cannot hold, but he muſt needs ſhew it in Pſalms, Hymns, and ſpirituall ſongs; and hence it is, that the righteous do ſing and reioyce, Pro. 29. 6. So that what ioy a feaſt can yeeld, that can a good conſcience yeeld much more, 2. Cor. 1. 12. This is our reioycing the testimony of our Conſcience. Yea and that ioy commanded, Deut. 16. At the feaſt of Tabernacles what was it but a type of that ſpirituall ioy, that the faithfull vnderunder Chriſt ſhould hauehave in keeping the feaſt of a good conſcience? The feaſt of a good conſcience is the true feaſt of Tabernacles, in which as in the other, there ſhall need no charge to reioyce, and be merry, this feaſt will put ſuch ſpirit and life into a man, as ſhall make him ſing, skip, and ſhout for ioy.
The feaſt of a good conſcience is not like a funerall feaſt, where mirth and ioy are vnſeemely, and vnſeaſonable gueſts, there are heauy hearts & looks, teares, and mourning (which by the way how well they ſuit with feaſting, let the world iudge) but the feaſt of a good conſcience is a nuptiall feaſt, a marriage feaſt, and the day of marriage is the day of the ioy of a mans heart, Cant. 3. 11. Such a feaſt, euen a ioyfull marriage feaſt doth a good conſcience make.
Oftentimes theſe bodily feaſts are but heauy feaſts, many for all their good cheere, company, and muſicke, cannot put away the heavines of their hearts, but euen in their feaſt are ſad hearted, and Sampſons wife wept all the dayes of the feaſt, Iudg. 14. 17. yea though a marriage feaſt. But in this feaſt of a good conſcience here is no ſorrow, heauines, or ſad melancholly, but all ioy and gladnes.
3. For the ſocietie & company. A feaſt is a collection, and a convention of many good friends together, whoſe ſociety and fellowſhip is ſweet each to other. There is no feaſt can affoord the like company that a good conſcience hath. Woe to him that is alone. Eccl. 4. that is the woefull and ſolitary condition of euill conſciences. But a good conſcience hath euer good company, is not alone, for the Father is with him. Ioh. 16. 32. yea, the Sonne is with it, and Chriſt, and the man with a good conſcience, they ſuppe, and feaſt together. Reu. 3. 20. Yea, and the Spirit is with it. 1. Cor. 13. 13. The Communion of the holy Ghoſt be with you. What feaſt in the world cā ſhew ſuch cōpany? And good company is the chiefe thing in a feaſt. Thus a good conſcience is a feaſt.
2. It is better then a feaſt. And that in three regards.
1. In regard of the continuance, and perpetuity of it. A continuall feaſt. Nabal made a feaſt, a feaſt like a King. 1. Sam. 25. but that feaſt laſted but one day. Sampſon at his marriage had a feaſt that laſted ſeuen daies. Iudg. 14. 17. but yet that feaſt had an end, Ahaſhueroſh his feaſt was the longeſt feaſt that euer we reade of. Eſth. 1. 4. He made a feaſt many dayes, an hundred and foureſcore dayes. But yet, verſ. 5. it is ſayd, And when thoſe daies were expired. So this long feaſt had an end. It was continued for many daies, but yet no continuall feaſt, it had an end. The feaſt of a good conſcience is not like an Vniuerſity Commencement feaſt. Great exceedings, & extraordinary good cheere and company for one night, but the next morrow to their bare Commons againe. Not like the feaſt of the Natiuity, at which time there is great feaſting, and great cheere every where for twelue dayes, but when thoſe dayes are ouer, many a man is glad of bread & cheeſe, glad to skip at a cruſt. But this is a continuall feaſt all the year long, all a mans life long. Therefore 1. Theſ. 5. 16. Reioyce euermore, keepe open houſe, and feaſting all the yeare long. The ioy of a good conſcience was figured by the ioy at the feaſt of Tabernacles. That feaſt laſted ſeuē daies. The ioy muſt be as long. Seuen the number of perfection, denoted the whole courſe of a mans life, and ſo their ſeuen daies ioy, the continuall ioy and iollity of this continuall feaſt of a good conſcience.
Conſcience, and a wife as they agree in many things, be they good, be they ill, ſo in this alſo. If the conſcience be euill, it is like an euill wife, and ſhe is a continuall euill. Pro. 27. 15. A continuall dropping in a very rainy day, & a contentious woman are alike. The contentions of a wife are a continuall dropping. Pro. 19. 13. A ſhrewiſh waſpiſh wife, is a continuall vexation, and diſquiet. Such is an evill Conſcience▪ a continuall ſorrow. Contrarily, a good Conſcience is like a good wife. A good wife is a continuall comfort, a comfort in health, in ſickneſſe, in peace, in diſtreſſe. Prov. 31. 1…. She doth him good and not evill all the dayes of her life. Not ſome good, and a great deale of evill withall, but all good, good and not evill. Not good at ſometime, and none at other times, but all the dayes of her life, ſhe is a continuall comfort. Such is the comfort of a good conſcience. It keepes holy day, & feaſting every day; It is all feaſt; a feaſt for ever; there is no Lent, nor faſting daies that interrupt this feaſt. This is the peculiar priviledge of this feaſt to be continual; belly feaſting cannot be ſo: for
1. A man cannot alwaies feaſt though he would, a mans revenewes would be exhauſt, his expenſes would ſoone ſinke his eſtate. Continuall feaſting would ſoone begger & vndoe a man of good eſtate, Pro. 21. 17. He that loues Wine & Oyle ſhall not be rich. It is not ſo here; the revenew of a good Conſcience is bottomles, it cannot be ſpent, and therefore is able to keepe a rich, and a full furniſht Table all the yeare long. Here is a myſtery in this feaſt, the larger expenſes to day, the more layd in to keep the feaſt the better to morrow; a man growes rich by feaſting.
2. Suppoſe a man might bee able to feaſt alwayes, or might feed at another mans Table continually, yet would itVoluptas tunc cum maxime delectat extin guitur. Nec multum loci habet itae que cito implet et taedio eſt, & poſt primum im petum marcet Senec de vit beat. cap. 7. weary a man beyond meaſure. It would but gugge and cloy a man. All earthly pleaſures hauehave a ſatietie, and breede a loathing by frequent vſe. But this is the admirable excellency of this feaſt of a good conſcience, here a man may feed, and cat with continuall delight. At this continual feaſt, here is a continual freſh appetite, and freſh delights; here is continuall feaſting without loathing and ſatietie.
3. Neither may belly-feaſting be continuall. There be ſometimes wherein it is inconvenient, and vnlawfull. To ſpeake with the fayreſt, that day which God hath fanctified for his ſervice, is not ſo convenient for feaſting. It may be no leſſe dangerous to devoure ſanctified time, then ſanctified things. And in this caſe hath that ſaying a truth, It i… not meet that we ſhould leaue the Word of God, and ſerue Tables. Act. 6. 2. But now this feaſt without any doubt may bee on the Sabbath, yea, it is the ſpecial feſtivall, & high day of the weeke, wherin this feaſt is beſt kept. Againe, there bee times wherein God calles to ſolemne faſting and humiliation, as when the Church is either in danger, or diſtreſſe, but this feaſt is not hindred by faſting, it will ſtand well with it, and many a ſpeciall dainty diſh is ſerued into this feaſt from a faſt.
4. Suppoſe a man could and might feaſt alwayes, yet were it a brutiſh thing, and hog-like alwaies for a man to be cramming and crowding in belly cheere, alwayes to bee paunching and gutting. It is that for which the rich Glutton is taxed, Luk. 16. that he fared deliciouſly eueryevery day. But here to feaſt at this Table every day, is that which makes a man eueryevery whit as Angel-like, as belly-feaſting eueryevery day makes a man ſwine-like. Here it is a mans happineſſe to be an holy Epicure.
2. It is better then other feaſts, in regardNunquam credideris faeilcem qui adventitio laetus eſt, exibit gaudium quod intravit. Senec. ep. 99. of the Independencie of this feaſt vponupon any other outward thing. This feaſt is able to maintaine it ſelfe of it ſelfe, & within it ſelfe. A man that hath a good conſcience, hath a feaſt, though he hauehave nothing elſe but it. A good Conſcience, though it hauehave nothing but browne bread and water, yet this hard fare marres not the feaſt; For this feaſt ſtands not in meats, and drinks, but in righteouſnes, peace, and ioy in the holy Ghoſt, Rom. 14. 17. Quietneſſe and a dry morſell is better then an houſe full of good cheare with ſtrife, Pro. 17. 1. Though it be but outward quietnes, when a man is free from vniuſt vexations, & the moleſtations of froward and contentious diſpoſitions, even ſuch quietnes makes a dry morſell good cheere, makes a feaſt of a cruſt. But when there is inward quietneſſe of a good Conſcience, and a mans heart is at quiet from his peace with his God, what excellent cheere is a dry morſell, then? Though a man have ever ſo good fare, yet to hauehave it ſawced with the bitterneſſe of contention, and to live in a continuall wrangling with peeviſh people, what poore content would a wel furniſht Table affoord ſuch a man? And what poore cheere, eſpecially, would all the feaſts in the world make, where there is brawling & contention from the cōſcience? Here then is the excellēcy of this feaſt above all other feaſts. This feaſt is able to ſubſiſt, and to maintaine it ſelfe without other feaſting; other feaſting is nothing without this of a good conſcience. Other feaſting often hurts and hinders this feaſt, whileſt men by their vaine & licentious carriage therein, Feaſting without al feare, Iude 12. do make the Conſcience faſt and ſterue, and whileſt their Quailes are betweene …heir teeth, leanneſſe enters into their ſoule. Pſalm. 106. 15. So farre is bodily feaſting from helping, that it hinders this feaſting rather. Conſcience, can hauehave mirth enough without a feaſt, but little is the comfort and content that a feaſt can giuegive, where the Conſcience is not good. Men may ſet aSed non eſt iſta hilaritas long a obſerva: videbis eoſdē intra exiguum tē pus acerrime ridere, et acerrime rudere. Senec. ep. 29. a face vponupon it and bragge, laugh, and be iolly in their feaſting, but yet in the middeſt of that laughter the heart is ſorrowfull, and the ende of that mirth is heauineſſe, Prov. 14. 13. Conſcience awakened even in the middeſt of the greateſt iollitie, giues men many a bitter twitch at the heart, and in the middeſt of all their revillings, gives them Vineger and Gall to drinke. A good Conſcience is it that ſweetens and ſeaſons all the diſhes of a feaſt, that is the ſawce that makes meate ſavoury, the ſugar that ſweetens Wine, that is the muſicke that makes a mans heart daunce.
But let a man goe to the moſt ſumptuous, and delicious feaſtes without a good conſcience, and how is it with him then? Iuſt as with Belſhazzar, Dan. 5. where the hand-writing on the wall, marred all his mirth; or elſe it is in ſuch a caſe as it was with Haman. The foole brags that he alone is invited to Eſthers banquet with the King, Eſth. 5. 12. Oh, how happy a man was he, vnderunder how fortunate a Planet was he borne, to be the King and Queenes Favourite both? But ſee what little reaſon hee had to brag. Chap. 7, 2. Even at the banquet of Wine, Eſther giues him a cup of gall at the banquet of Wine. Doth ſhe accuſe Haman to the King. Oh! how many glory in their banquetting, & their feaſting, but how often do their Conſciences put Eaſthers tricke vponupon them, euen accuſe them to God, and gall and girde them in the middſt of their wine. Conſcience ſerues many, as Abſoloms villainies ſerued Ammon; when his heart was merry at Abſoloms feaſt, then they ſtabd him to the heart. Conſcience deales with them as the Iſralites were dealt withall in their Quayle feaſt. They had their Quailes, and their daynties, but a man would rather want their good cheere, then hauehave their ſawce. Their ſweet meat had ſhrape ſawce. Whileſt the fleſh was betweene their teeth, Gods anger brake in vponupon them. So whileſt many are chewing their dainties, conſcience fills their mouth with gravell, and ſo ſawces and ſpices their diſhes, that they finde but little content therein. So miſerable are all feaſts and merryments of this world, when a man wants the imdependent feaſt of a good Conſcience. So happy alſo are they that hauehave the feaſt of a good Conſcience, although they neuer taſte bitt of other feaſt whilſt they liue, although they be denied the crummes that fall vnderunder the feaſting Gluttons Table.
3. It is better in regard of the Vniuerſalitie of it. As for belly-feaſts, it ſtands not with eueryevery mans condition, and purſe, to make them. It belongs onelyonly to the richer & abler ſort to feaſt. Feaſting is a matter of charge & coſt, and ſo is out of the reach of the poorer ſort. But here is the excellency of this feaſt. The pooreſt that is may make it, and the poore hauehave as good priviledge to make it as the rich, & the poore in this reſpect may keepe as good an houſe as the beſt Nobleman, yea, for the moſt part the poorer ſort keep this feaſt beſt. Nabal makes a feaſt like a King, but wretched man, in the meane time what feaſt keepes his Conſcience? It may be many a poore Carmelite neighbour of his, that went in a poore ruſſet coate, and liued in a poore thatcht cottage, kept that feaſt abundantly, and richly, whileſt he poore ſot had not the crums that fell from their Tables. Lazarus could not hauehave the crummes that fell from the gluttons table, but how happie had it beene with the glutton, if in ſtead of his delicious fare hee might hauehave had but the reverſions of Lazarus boord. Lazarus may not come to his feaſt, no nor yet to his fragments, neither will Lazarus condition permit him to feaſt it as the glutton did, but yet this feaſt of a good Conſcience, Lazarus may make as well as he, and can, and doth keepe it, whileſt the glutton feeles many an hunger-biting gripe. What an excellent feaſt is this, aboue all other feaſts, wherein the ruſſet hath as much priviledge as the velvet, the begger as the King, the poore tenant, as the rich Landlord? The rich Landlord often ſo feedes vponupon, and eates vp his poore tenant by oppreſſion, that the tenant is kept low enough for feaſting; It is well with him if he hauehave food, he had not need thinke of feaſting. But loe now the excellent feaſt of a good Conſcience; Here may the tenant keepe as good cheere as the Landlord, yea, and it may be may feaſt, whileſt the rich Landlord is readie to ſterue for want of this proviſion.
Now then all this conſidered, what a Motiue ſhould it be to make vsus in louelove with a good Conſcience. How powerfully ſhould this perſwade vsus thereto? When God would perſwade men to come to the ioyes of heaven, he vſes no other argument then this, to invite them to a feaſt, as in that Parable. Luk. 14. Behold, here is the ſame argument, …o mooue you to bee in louelove with a goo… Conſcience, behold the Lord invites you …o a feaſt, and to a feaſt where …e ſhal hauehave ſufficiency, without want, or loathing, where ye ſhall hauehave wine, …rth, muſick, and good Company to …he full. The twelue dayes feaſt of the Nativitie, how is it longed for before hand, and how welcommed when it is come? And what may the reaſon be? But onelyonly becauſe it is a feaſting time. This is counted a bleſſed good Time. And why a bleſſed good Time? As Chriſt was a bleſſed good man, and the Prophet that ſhould come into the world, and therefore ſhould be made a King, becauſe he had fed, & filled their bellies. Ioh. 6. So the moſt make that a bleſſed time, not for the memoriall of Chriſts Incarnation, but becauſe of the loaues Chriſt ſhall be a King, and becauſe of the feaſt, the Time is bleſſed. Well then, & is the world ſo deſirous, and ſo glad of feaſting? Are feaſting Times ſuch bleſſed Times? Loe then I invite you to a feaſt, to a bleſſed good feaſt indeed, that will make you bleſſed and truly happy. Not to a feaſt of twelue dayes, but to a feaſt th…t laſts all the twelue moneths of the yeere, to a continuing, and a continuall feaſt. How glad are many when they may goe to a feaſt? Loe a way to make feaſts for your ſelues. What a credit is it counted in the world for a man to keepe a good, and a great houſe, to keep feaſting and open houſe for all commers, during the Feaſtivitie of the twelue dayes. Would we hauehave this credit of good houſekeeping, not for twelue dayes, but for all the yeere long, Get good Conſciences, keepe good Conſciences. There is no ſuch good houfe-keeper, as is the good Conſcience-keeper; for, a good Conſcience is a feaſt, a continuall feaſt.
There is nothing that men deſire more then to liue merrily, and how many ſtumble at Religion, and keeping of a good Conſcience, vnderunder an idle conceit that it is the way to marre all their mirth, and to make a man lumpiſh & melancholly. Doe not beleeue the divell, do not beleeue his lying agents. It is a profane Proverbe, that Spiritus Calvinia…us eſt ſpiritus melancholicus. A good Conſcience is a feaſt, a feaſt with all dainties, muſicke, and wine. Can a man be melancholly at a feaſt, at ſo ioyfull, and ſo ſweet a feaſt? Doth feaſting make men melancholly, or make men merry? Make men weepe, or laugh? If a man ſhould cry downe feaſting with this argument, That it makes men melancholly, would not all men laugh him to ſcorne? And why then ſhould a man feare melancholly more from a good Conſcience, then from a feaſt? There is none liues ſo merry a life as he that keepes a good Conſcience, he is every day at a feaſt, he is alwayes banquetting. Yea, the worſt diſhes of this feaſt, even thoſe at the lower end of the Table, are better then the moſt choyce rarities of other feaſts. The very teares that a good cōſcience ſheds hauehave more ioy and pleaſure in them, then the worlds greateſt ioyes. And if the teares of a good conſcience be ſuch, what is the mirth, & laughter of it? If weeping be ſo ſweet, what is ſinging? If the courſer diſhes be ſo daintie, what are the beſt ſervices? Would we then liue merrily, and paſſe our dayes Iocundly indeed? Get a good Conſcience, and thou keepeſt a continuall feaſt, & that continuall feaſt will keepe thee in coutinuall mirth, and continuall ioy. Yea though thou be in affliction, and vnderunder croſſes, ſo as thy dayes vntounto the world may ſeeme exceedingly evill, yet ſhalt thou liue merrily as at a feaſt. Yea, this is the ſcope of that Scripture, All the dayes of the afflicted are evill, namely, in the eye and iudgement of the world: but a good Conſcience, namely, to the afflicted is a continuall feaſt. A good conſcience feaſts then, and turnes faſting dayes into feaſting, dayes. A good conſcience feaſts a man in his poverty, in his ſickneſſe, in the priſon, and cheeres vp a man with many a dainty bit. The wine of this feaſt makes them forget all their ſorrow.
Now then that we would be ſo wiſe as to hearken to Gods invitation to this feaſt, Let vsus keepe the feaſt with the bread of ſincerity and truth, 1 Cor. 5. 8. Take heed now that we put not off God as theſe did, Luk. 14. invited to the feaſt, with the excuſes of Farmes, Oxen, and the like. So doe many, vrge them to the keeping of a good Conſcience, & their anſwer is, If they ſhould be ſo preciſe how ſhall they liue, they ſhall hauehave but poore takings if they take ſuch a courſe, I pray hauehave mee excuſed, I muſt liue. Thus they anſwer, as many good husbands, when invited to frequent feaſtings, doe; No beleeue me it will not hold out, if I goe every day a feaſting, I may go one day a begging, I muſt follow my buſineſſe and let feaſting goe. And ſo ſay men here. But take heed of putting off God thus. The time will come that thou wouldeſt giuegive all thine Oxen to hauehave but the ſcraps & crums of this feaſt, and thou ſhalt not hauehave them, God will ſerue thee as he did them, Luk. 14. 24. None of thoſe men which were bidden ſh…ll taſte of my ſupper. Thoſe that care not to kepe the feaſt of a good Conſcience, ſhall never come to Gods feaſt in heauen. If you refuſe to come to this feaſt now, God will at the laſt day thruſt you our of doores, when you will bee preſſing and crowding in, and ſhall ſay to you Get you hence yee deſpiſers of a good Conſcience, you ſcorned the feaſt of a good Conſcience, and therefore now the feaſt and gueſts of heauen ſcorne you, here is no roome for ſuch to feaſt here, who hauehave made their conſciences faſt heretofore.