THE
ANATOMIE
OF
CONSCIENCE
.
REVELATION
20.12
.
And
the
Bookes
were
opened
,
and
another
booke
was
opened
,
which
is
the
Booke
of
Life
.
Preface
.
SAint
Basil
the
great
(
who
was
Magni
nominis
in
Ecclesia
,
of
great
account
in
the
Church
of
God
)
expounding
those
words
of
the
Prophet
Esay
,
1.17
.
Discite
benefacere
,
Learne
to
doe
well
;
hee
giueth
this
excellent
admonition
,
worthy
to
bee
followed
of
euery
Christian
,
Habete
in
oculis
terribilem
judicii
diem
tanquam
Pedagogum
,
Haue
alwaies
before
your
eies
that
terrible
day
of
Iudgment
as
a
Pedagogue
or
Schoolemaster
,
not
onely
to
instruct
,
but
by
an
awfull
respect
to
keepe
you
in
well
doing
.
And
if
that
great
and
generall
Assises
(
when
wee
must
all
appeare
before
the
tribunall
Seat
of
Christ
)
be
a
meditation
fitting
for
euery
Christian
,
and
that
at
all
times
,
and
in
all
our
actions
;
(
as
S.
Basil
intimates
)
then
certainly
it
must
needs
be
verbum
in
tempore
,
a
word
not
vnfitting
for
the
time
and
season
,
to
speake
of
iudgment
,
and
the
preparation
to
iudgment
,
at
a
time
of
iudgment
;
to
speake
of
that
generall
,
in
this
particular
;
in
this
present
,
of
that
for
to
come
.
And
rather
,
because
there
is
an
Analogie
,
a
resemblance
,
a
similitude
betweene
them
:
For
the
Spirit
of
God
(
to
declare
that
loue
of
God
to
man
)
describing
in
sacred
Scriptures
the
things
of
God
oftentimes
descends
to
mans
capacity
;
and
as
in
other
so
in
this
portion
of
Scripture
:
For
being
to
shew
Iohn
the
day
of
Iudgment
,
and
the
manner
of
Christs
preparation
,
hee
takes
a
similitude
from
earthly
Iudges
,
whose
place
of
iudgment
is
commonly
a
Throne
or
Seat
made
more
conspicuous
then
the
rest
,
set
forth
in
state
conuenient
for
so
high
an
Action
;
vpon
which
the
Iudge
ascendeth
,
being
clothed
with
Roabes
and
ornaments
of
iustice
,
(
wisely
ordained
by
antiquity
)
as
emblems
of
that
grauity
,
sincerity
,
and
maiestie
of
a
Iudge
,
the
very
sight
of
whom
,
is
and
should
bee
both
a
ioy
and
comfort
to
the
innocent
;
and
a
feare
and
terrour
to
the
nocent
:
the
Iudge
being
set
with
his
Assistants
,
and
in
a
readinesse
,
next
are
the
Prisoners
brought
vnto
the
Barre
:
and
then
the
books
are
opened
,
examination
taken
,
and
euidence
giuen
;
and
last
of
all
,
the
sentence
is
pronounced
to
acquit
the
innocent
,
and
condemne
the
guilty
.
This
is
the
forme
of
temporall
iudgment
.
And
in
a
manner
not
much
vnlike
to
this
,
(
if
you
cast
your
eyes
vpon
this
vision
)
you
may
find
the
proceedings
shall
bee
in
that
last
and
generall
Assises
.
The
diuision
of
the
Vision
.
For
first
,
S.
Iohn
beheld
a
Throne
,
most
white
and
pure
(
in
which
no
spot
of
foule
iniustice
could
be
seene
)
and
him
that
sat
thereon
(
euen
Christ
,
that
righteous
Iudge
,
both
God
and
man
)
from
whose
maiesticke
face
The
earth
and
heauen
did
flye
away
,
as
the
Spirit
speakes
in
the
first
part
of
the
Vision
.
Next
this
appeared
the
Prisoners
,
The
dead
both
small
and
great
;
all
people
from
all
quarters
,
none
excepted
;
and
these
all
Did
stand
before
God
,
as
ready
to
receiue
their
tryall
.
So
it
followeth
in
the
immediate
words
before
my
Text.
Thirdly
,
the
Iudge
proceeds
to
examination
of
euery
person
,
and
euery
action
;
and
this
in
the
words
that
I
haue
read
:
The
Bookes
were
opened
,
and
another
booke
was
opened
which
is
the
Booke
of
life
.
Lastly
,
examination
being
taken
,
and
euidence
giuen
,
the
Sentence
is
pr●●●unced
accordingly
,
this
you
may
see
in
the
words
adioyning
:
And
the
Dead
were
iudged
of
those
things
which
were
written
in
the
Bookes
,
according
to
their
workes
.
When
I
first
cast
mine
eyes
vpon
this
Vision
,
I
saw
it
was
not
vnfitting
for
this
time
:
But
is
too
much
to
bee
comprehended
within
a
regular
houre
(
as
S.
Bernard
calleth
it
)
and
therefore
resolued
onely
on
the
words
of
my
Text.
And
the
Bookes
were
opened
,
and
another
booke
was
opened
,
which
is
the
Booke
of
life
.
This
is
the
preparation
vnto
the
Sentence
,
and
indeed
the
rule
and
square
of
that
most
righteous
iudgment
;
a
patterne
most
fit
for
imitation
,
and
most
profitable
to
bee
remembred
,
to
keepe
vs
iust
and
right
in
all
our
actions
.
The
Bookes
were
opened
.
Explication
.
Almighty
God
in
Scripture
is
said
to
haue
Books
,
not
properly
,
but
per
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
that
vsuall
metaphor
in
which
the
Scripture
speakes
to
mens
capacity
,
that
men
might
vnderstand
the
will
of
God
:
so
in
the
former
,
and
so
in
this
part
of
the
Vision
;
for
God
needs
not
bookes
to
register
mens
names
or
actions
,
hee
is
infinite
in
knowledge
,
and
of
endlesse
memory
:
knowne
vnto
God
are
all
his
workes
(
and
so
all
both
words
and
workes
of
men
)
from
the
foundation
of
the
world
.
Acts
15.18
.
But
thus
the
Vision
was
to
shew
by
this
the
matter
that
shall
then
bee
put
in
execution
:
the
bookes
shall
then
bee
●pened
,
●hat
is
,
euery
man
and
euery
worke
shall
then
be
tryed
,
and
as
euidence
is
giuen
and
actions
found
,
so
shall
the
sentence
he
pronounced
.
Diuision
of
the
Text.
There
are
diuers
kinds
of
Bookes
in
Scripture
mentioned
,
some
giuen
to
God
and
some
to
man
:
I
onely
cast
my
eies
vpon
my
Text.
And
to
let
passe
variety
of
opinions
,
and
iudgments
of
Diuines
about
these
bookes
,
I
finde
,
as
most
accord
,
these
bookes
are
three
.
Perkinsius
in
symbol
.
Seb.
Mey●r
in
Apocalyp
.
Inchino
de
nouissim
.
The
first
is
,
Liber
praescientiae
,
the
Booke
of
Gods
eternall
prescience
or
fore-knowledge
.
The
second
,
Liber
conscientiae
,
the
booke
of
euery
mans
particular
conscience
.
Both
these
are
vnderstood
,
and
not
expressed
:
but
of
these
,
Diuines
expound
those
former
words
,
The
bookes
were
opened
.
The
third
and
last
is
,
Liber
vitae
,
the
booke
of
life
:
and
this
is
named
in
the
words
that
follow
:
And
another
booke
was
opened
,
which
is
the
Booke
of
life
.
The
Booke
of
Gods
prescience
opened
.
Of
these
in
order
,
by
assistance
of
Gods
gracious
Spirit
,
your
Christian
patience
,
and
the
times
permission
.
And
first
of
the
first
of
these
most
secret
Bookes
,
The
booke
of
Gods
eternall
prescience
,
and
foreknowledge
.
This
shall
be
opened
at
that
great
Assises
:
For
as
the
Lord
is
a
God
of
knowledge
,
1.
Sam.
2.3
.
knowing
euery
word
in
our
tongues
,
as
Dauid
speakes
Psal.
139.6
.
hauing
all
things
written
before-hand
in
his
Booke
:
ver
.
16.
And
discerning
the
hearts
of
the
Children
of
men
:
Prou.
15.11
.
So
will
hee
manifest
this
knowledge
at
that
day
of
iudgment
,
Mat.
10.26
.
There
is
nothing
hid
that
shall
not
be
reuealed
,
there
is
nothing
secret
shall
not
be
brought
to
light
.
Luc.
12.2
.
God
will
bring
euery
work
vnto
iudgment
with
euery
secret
thing
,
whether
it
be
good
or
euill
.
2
Cor.
5.10
.
Eccles
12.14
.
Iudg
nothing
before
the
time
(
saith
S.
Paul
)
vntill
the
Lord
come
,
who
will
bring
to
light
the
hidden
things
of
darkenesse
,
and
make
manifest
the
counsels
o●
the
heart
.
1
Cor.
4.
5.
Aderit
dies
illa
,
in
qua
omnia
facta
hominis
quasi
in
quadam
tabula
picta
demonstrabuntur
;
S.
Hieronym
.
Epistol.
ad
Occanum
.
Basil
Tract
.
de
virginitat
.
(
as
S.
Hierom
speakes
)
That
day
shall
come
,
in
which
all
the
deeds
of
men
shall
bee
made
plaine
,
as
it
were
in
painted
tables
.
Yea
,
not
onely
the
actions
,
but
the
way
and
meanes
which
euery
one
hath
vsed
in
committing
wickednesse
,
as
S.
Basil
testifieth
:
to
whom
S.
Chrysostome
,
S.
Chrysost.
hom.
5.
in
epist.
ad
Roman
.
Simil.
1.
and
diuers
other
of
the
ancient
Fathers
agree
.
But
how
shall
this
bee
,
may
some
man
demand
?
I
answer
.
Euen
as
in
euery
house
or
chamber
the
ayre
is
full
of
sands
or
moats
,
which
cannot
be
discerned
vntill
the
Sunne
beames
make
the
ayre
seeme
light
,
and
then
these
Atomi
,
these
moats
are
seene
in
great
abundance
:
Euen
so
those
secret
sinnes
which
now
lye
hidden
within
the
chambers
of
mens
hearts
,
when
as
the
Sunne
of
righteousnesse
shall
lighten
euery
corner
,
shall
then
be
manifest
vnto
the
eies
of
all
.
Simil.
2
Or
,
as
in
winter
when
the
earth
is
couered
with
the
snow
,
the
fowlest
bogs
and
most
vnwholsome
places
seeme
faire
and
white
as
doe
the
best
,
but
when
the
Sunne
once
comes
and
melts
the
snow
,
then
is
the
difference
seene
,
and
that
place
presently
auoided
,
which
before
at
vnawares
a
man
with
danger
of
his
life
might
soone
haue
fallen
into
:
So
,
when
the
heauens
shall
bee
on
fire
,
and
the
elements
shall
melt
with
feruent
heat
,
and
Christ
the
Iudge
of
all
dissolue
the
Snow
,
that
is
,
vnmaske
the
fowlest
face
of
Diabolicall
hypocrisie
;
then
shall
the
vgly
countenance
of
sinne
be
shewne
,
and
those
polluted
soules
(
which
like
deformed
bodies
,
couered
with
gay
apparell
)
haue
walked
in
silken
roabes
of
seeming
righteousnesse
,
stand
naked
vnto
all
beholders
,
abhorred
of
God
,
and
men
,
and
Angels
,
for
their
blacke
impieties
.
Vse
.
Tremble
then
yee
Hypocrites
,
who
make
the
world
beleeue
yee
are
holy
,
iust
,
and
good
,
while
horrid
wickednesse
is
guilded
ouer
with
colours
of
deceit
,
who
thinke
to
cozen
God
with
faire
pretences
,
as
yee
can
doe
men
.
But
yee
are
deceiued
,
God
knoweth
your
secrets
now
,
and
then
shall
make
them
manifest
vnto
the
world
.
Then
is
a
time
of
tryall
,
when
the
siluer
shall
be
seuered
from
the
drosse
,
and
the
wheat
winnowed
from
the
chaffe
,
for
his
fanne
is
in
his
hand
,
and
hee
will
throughly
purge
his
floore
,
and
gather
his
wheat
into
his
Garner
,
but
burne
vp
the
chaffe
with
vnquenchable
fire
.
Mat.
3.12
.
Hierusalem
shall
then
be
searched
,
and
that
with
lanthorne
and
candle-light
.
Zephan.
1.
that
is
,
Zephan.
1.12
.
Bern
Serm
55.
in
Cantic
.
the
Saints
themselues
shall
be
enquired
into
(
as
S.
Bernard
interprets
it
.
)
And
Quid
tutum
in
Babylone
,
si
Hierusalem
manet
scrutinium
?
(
saith
the
same
Father
)
What
shall
become
of
Babylon
,
the
prophane
and
wicked
world
;
if
Hierusalem
,
the
holy
City
,
shall
be
scanned
?
Quid
facient
tabulae
,
quando
tremunt
columnae
?
(
as
speakes
S.
Gregory
)
What
shall
the
slender
Tables
doe
,
when
the
Pillers
of
the
house
doe
quake
and
tremble
?
If
the
greene
tree
be
cursed
for
bearing
onely
leaues
without
good
fruit
,
Mat.
21.19
.
what
shall
bee
done
vnto
the
dry
,
which
bringeth
not
forth
so
much
as
leaues
of
good
profession
,
hauing
neither
shew
nor
substance
of
deuotion
in
them
?
Certainly
confusion
,
shame
,
and
infamie
shall
bee
their
portion
,
hellish
horror
shall
take
hold
vpon
them
,
when
God
shall
open
the
Booke
of
his
prescience
,
and
make
them
a
gazing
stocke
to
Angells
,
men
,
and
Deuills
.
Application
.
Wherefore
if
any
such
be
present
,
let
my
counsell
be
acceptable
vnto
you
,
breake
off
your
sinnes
by
righteousnesse
,
and
your
iniquities
by
shewing
mercy
to
the
poore
,
Daniel
4.12
.
if
so
be
there
may
bee
a
healing
of
your
tranquility
;
if
not
,
you
haue
heard
already
what
shall
then
betide
you
,
when
the
Bookes
are
opened
.
Vse
2.
But
as
for
you
yee
Sons
of
righteousnesse
,
whose
hearts
are
vpright
towards
your
God
,
lift
vp
your
heads
,
for
your
redemption
draweth
nigh
.
Luc.
21.28
.
Blessed
are
yee
for
your
iniquities
are
forgiuen
,
and
sinnes
are
couered
.
Psal.
32.1.2
.
The
Lord
will
blot
out
your
transgressions
and
remember
your
sinnes
no
more
.
Esay
43.25
.
But
for
your
righteousnesse
that
shall
bee
had
in
euerlasting
memory
,
your
workes
of
piety
,
and
works
of
pitty
shall
not
be
forgotten
.
Mat.
6.4
.
Mat.
25.36
.
Though
other
men
vniustly
censure
you
,
it
is
God
that
seeth
in
secret
,
and
will
reward
you
openly
:
your
zeale
for
truth
and
righteousnesse
are
in
his
presence
:
Act.
10.4
.
your
prayers
and
almes-deeds
are
gone
to
heauen
before
you
:
your
sighs
,
and
sobs
,
and
teares
in
secret
,
he
putteth
into
his
bottle
,
Psal.
56.8
.
and
all
these
things
are
noted
in
his
Booke
.
Reioyce
therefore
in
the
Lord
alwaies
,
and
againe
I
say
reioyce
,
for
it
is
for
your
good
that
the
Bookes
are
opened
.
And
thus
you
haue
seene
the
first
booke
,
the
booke
of
Gods
eternal
prescience
and
foreknowledge
.
2
The
Booke
of
Conscience
opened
.
The
second
followeth
,
and
this
is
Liber
Conscientiae
,
The
Booke
of
euery
mans
particular
Conscience
,
for
this
also
shall
be
opened
at
that
last
day
of
reckoning
(
as
the
Master
of
the
Sentences
affirmes
in
his
fourth
booke
and
forty
three
Distinction
:
)
Now
,
Conscientia
dicitur
cum
alio
scientiae
(
saith
Aquinas
)
Conscience
is
said
to
bee
knowledge
with
another
:
Aquinas
prim
.
par●
.
Sum
qu.
79.
a●tic
.
●3
.
and
well
it
may
,
because
God
and
conscience
beare
witnesse
together
.
Or
,
Conscience
is
Cordis
s●ientia
,
the
science
or
knowledg
of
the
heart
,
because
the
heart
knoweth
both
it selfe
and
other
things
.
Hugo
de
anima
li●
.
2
cap.
12.
When
it
knoweth
other
things
,
it
is
called
science
;
and
when
it
knoweth
it selfe
,
it
is
called
conscience
,
(
as
Hugo
,
de
anima
obserues
)
Therefore
the
Scripture
calleth
Conscience
the
Heart
,
1
Ioh.
3.20
.
and
rightly
it
may
in
this
respect
,
because
Conscience
reflects
vpon
the
Heart
,
being
enlightned
by
the
vnderstanding
;
and
hence
it
is
,
Concludens
scientia
,
a
concluding
science
(
as
the
Schoolemen
speake
)
arguing
out
of
principles
,
from
whence
it
either
acquitteth
or
condemneth
vs
in
all
our
actions
.
I
cannot
stand
to
shew
you
at
large
the
diuers
opinions
of
the
Schooles
,
and
other
Diuines
concerning
this
Booke
of
Conscience
.
I
will
as
briefly
as
I
can
giue
you
a
touch
of
some
few
,
that
you
may
the
better
conceiue
what
Conscience
is
.
Ori●en
lib.
2.
in
Rom.
Origen
hee
thought
that
Conscience
was
euery
mans
particular
Angell
,
a
good
conscience
a
good
Angell
,
and
a
bad
conscience
an
euill
Angell
:
but
this
conceit
was
weake
without
proofe
or
approbation
.
Some
thinke
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Sparke
of
Conscience
,
to
be
Habitus
animae
,
Relicta
rationis
sci●●●lia
.
Aquinas
1.
par.
Sum.
qu.
79.
artic.
12.
&
13.
A
habit
of
the
Soule
:
to
which
Aquinas
bendeth
in
the
first
part
of
his
Summes
,
Question
the
seuenty
nine
,
Article
the
twelfth
:
But
in
the
thirteenth
Article
he
concludeth
,
that
it
properly
is
rather
Actus
animae
,
An
acte
of
the
Soule
,
reflecting
vpon
it selfe
,
and
by
application
of
the
vnderstanding
,
iudging
what
is
good
and
what
is
evill
.
Some
haue
deemed
it
to
bee
Res
mixta
,
A
thing
that
's
mixt
of
both
,
partly
a
Habit
,
and
partly
an
Act
:
so
Durandus
and
other
Schoolemen
.
Some
later
Diuines
doe
thinke
it
to
be
an
office
or
function
of
the
Soule
,
set
as
an
Arbitrator
,
not
onely
to
examine
,
Humes
.
Perkins
.
but
to
giue
euidence
and
iudge
of
particular
actions
between
God
and
man
.
For
as
that
office
of
the
soule
,
by
which
a
man
doth
thinke
or
imagine
,
is
called
the
minde
;
and
that
,
by
which
a
man
discusseth
and
discerneth
things
conceiued
,
is
called
the
reason
or
iudgment
;
and
that
wherby
the
things
apprehended
and
discussed
,
are
preserued
and
kept
,
is
called
the
memory
;
Euen
so
,
that
function
or
office
of
the
soule
,
wherby
a
man
(
vpon
enquiry
)
is
certified
,
that
the
things
which
hee
hath
done
are
good
or
euill
,
is
called
Conscience
.
And
this
office
of
Conscience
,
the
most
affirm
to
be
a
diuine
facultie
or
power
in
the
soule
,
working
vpon
it selfe
by
reflection
.
For
thus
the
Conscience
,
by
cooperation
and
help
of
other
faculties
in
the
soule
,
produceth
seuerall
effects
,
according
to
the
seuerall
subiects
or
actions
,
about
which
it
is
conuersant
,
declaring
to
the
Soule
what
is
the
state
and
condition
of
it
,
and
by
this
means
it
is
affected
either
with
ioy
or
griefe
,
with
feare
or
boldnesse
,
when
it
thinks
on
God
the
maker
,
who
knoweth
the
soule
and
Conscience
,
as
the
Conscience
knoweth
it selfe
.
And
thus
is
Conscience
an
excellent
part
of
the
Image
of
God
in
man
:
for
as
God
looking
into
himselfe
from
all
eternity
,
seeth
himselfe
,
and
begetteth
his
Sonne
,
the
expresse
image
of
his
Father
;
euen
so
the
Soule
of
man
which
is
diuine
,
looking
vpon
it selfe
,
seeth
and
beholdeth
it selfe
,
with
the
state
and
condition
thereof
.
Quest.
But
how
can
this
be
,
may
some
man
demand
?
Answ.
I
answer
.
Euen
as
in
a
looking-glasse
a
man
seeth
his
owne
face
by
reflection
,
and
discerneth
the
beauty
or
deformity
of
that
,
&
the
eye
seeth
it selfe
,
which
else
it
cannot
:
So
,
in
Conscience
,
which
is
the
eye
and
glasse
of
the
Soule
,
the
Soule
beholds
her selfe
,
and
sees
her
owne
beauty
or
deformity
,
together
with
the
print
or
stampe
of
euery
action
which
it
hath
committed
,
eyther
good
or
euill
,
giuing
euidence
to
God
and
to
her selfe
,
and
iudging
eyther
for
vs
or
against
vs
,
as
the
deed
requires
.
The
seate
of
Conscience
.
Some
haue
placed
this
Conscience
in
the
Will
or
Heart
of
man
,
some
in
the
Memory
,
some
in
the
Vnderstanding
,
which
hath
a
two-fold
operation
,
the
first
Theoricall
,
and
thus
the
vnderstanding
onely
contemplates
and
considereth
of
truth
and
falshood
,
but
goeth
no
further
.
The
second
Practicall
,
and
so
it
considereth
euery
particular
circumstance
,
&
searcheth
whether
it
be
good
or
euill
,
&
vnder
the
later
of
these
Conscience
is
comprehended
:
not
that
conscience
is
a
part
of
a
part
,
only
circumscribed
in
the
vnderstanding
as
a
part
of
that
:
for
though
the
vnderstanding
bee
the
Throne
and
Palace
of
Conscience
,
where
it
exerciseth
the
principall
offices
,
yet
as
the
soule
is
Tota
in
toto
,
Similitude
.
&
tota
in
qualibet
parte
corporis
:
whole
in
the
whole
,
and
whole
in
euery
part
of
the
body
;
(
though
chiefly
in
the
head
or
heart
)
so
the
Conscience
is
whole
in
the
whole
soule
,
keeping
a
Court
in
the
whole
;
and
yet
exercising
(
not
euery
part
,
for
the
soule
is
indiuisible
in
respect
of
parts
,
but
)
euery
faculty
and
power
of
it
.
In
the
vnderstanding
it
is
a
Iudge
discerning
the
actions
,
and
giuing
sentence
to
acquire
or
condemne
,
according
to
that
Rule
or
Law
with
which
it
is
enlightened
.
In
the
memory
it
is
a
Register
,
to
witnesse
what
is
done
,
or
what
is
not
done
.
In
the
Will
and
Affections
,
an
executioner
to
punish
or
reward
with
ioy
or
griefe
,
with
boldnes
or
terror
,
according
to
the
fact
or
feeling
of
it
.
The
manner
of
working
in
the
Conscience
.
The
manner
of
working
is
by
a
kinde
of
practicall
syllogisme
;
The
Maior
is
that
Law
seated
in
the
vnderstanding
:
The
Minor
brought
by
the
memory
;
I
remember
I
haue
done
or
not
done
according
to
that
Law
of
God
:
The
conclusion
followeth
by
a
second
act
of
the
vnderstanding
;
therefore
I
am
guilty
or
not
guilty
,
and
shewed
in
the
heart
or
will
,
by
feare
or
ioy
,
or
such
kind
of
affections
.
For
first
,
the
vnderstanding
knoweth
or
is
enlightened
with
a
rule
or
law
,
by
which
it
tryeth
(
as
gold
is
tryed
with
a
touchstone
)
the
good
or
euill
of
euery
action
;
and
according
to
the
nature
and
strength
of
this
knowledge
the
sense
or
stroke
of
Conscience
is
felt
in
the
hart
,
either
by
ioy
or
griefe
,
by
peace
or
trouble
,
by
feare
or
boldnesse
,
or
the
like
.
If
the
knowledge
be
naturall
,
arising
only
from
that
light
of
nature
,
or
those
sparkes
of
knowledge
(
both
of
God
and
of
his
Law
)
not
quite
extinct
by
Adams
fall
,
but
left
in
man
,
to
make
him
voyd
of
all
excuse
,
then
is
the
stroke
or
force
of
Conscience
not
so
powerfull
,
making
answer
onely
to
that
knowledge
with
which
it
is
enlightened
:
But
if
,
besides
this
light
of
nature
,
our
vnderstandings
are
informed
with
the
knowledge
of
God
,
and
of
his
Will
(
as
God
in
sacred
Scriptures
hath
reuealed
himselfe
vnto
his
Church
,
)
then
is
the
force
of
Conscience
much
more
powerfull
,
affecting
the
soule
with
ioy
or
greife
,
with
peace
or
trouble
,
according
to
the
information
of
the
vnderstanding
,
and
application
to
the
will
and
heart
of
man
.
And
next
(
this
foundation
being
layd
,
this
rule
and
touchstone
in
a
read●nesse
)
the
Memory
giueth
euidence
of
all
our
Actions
,
and
of
the
circumstance
and
manner
how
they
haue
beene
done
,
either
openly
or
in
secret
,
of
which
the
Vnderstanding
taking
knowledge
,
by
a
second
Act
it
layeth
them
to
that
Rule
and
Law
of
God
,
with
which
it
is
enlightned
:
and
iudgeth
whether
the
Actions
be
agreeable
or
contrary
therevnto
.
4
A
description
of
Conscience
.
Vpon
which
there
is
presently
a
reflection
and
application
to
the
Will
;
by
which
the
Heart
,
as
by
a
Diuine
power
,
is
stricken
and
moued
with
affections
,
according
to
the
nature
of
that
Knowledge
,
Act
,
and
Application
,
by
meane
whereof
,
it
is
touched
and
affected
.
For
knowledge
must
goe
before
the
feeling
or
stroke
of
Conscience
,
thy
heart
can
neuer
feele
that
to
be
good
,
or
euill
,
which
thy
mind
knoweth
not
to
bee
so
:
and
according
to
the
measure
,
nature
,
and
quality
of
thy
knowledge
,
such
will
bee
the
testimony
and
feeling
of
thy
Conscience
:
a
knowledge
which
is
light
,
or
doubting
,
or
vncertaine
,
makes
a
light
and
easie
stroke
,
affecting
the
Heart
but
little
,
either
with
ioy
or
griefe
,
with
feare
or
boldnesse
,
or
the
like
;
But
on
the
contrary
part
,
if
the
knowledge
bee
holy
,
sound
,
and
good
,
grounded
on
the
word
of
truth
rightly
vnderstood
,
then
will
it
make
a
heauy
stroke
vpon
the
Conscience
,
if
the
deed
be
euill
;
as
it
doth
a
heauenly
ioy
and
peace
vnto
the
soule
if
that
thy
actions
be
good
and
answerable
to
the
Word
and
Law
of
God
.
And
thus
is
Conscience
not
onely
Lux
intellectus
,
the
light
of
the
vnderstanding
(
as
Saint
Basil
intimates
)
but
(
if
it
be
rightly
informed
&
followed
)
Norma
vitae
,
the
rule
and
guide
of
all
our
life
,
as
St.
Chrysostome
obserues
.
And
now
by
what
hath
beene
spoken
you
haue
seene
a
glympse
of
Conscience
(
though
not
a
perfect
sight
)
and
may
remember
it
with
this
or
the
like
description
.
Conscience
is
not
barely
an
Act
or
habit
of
the
soule
,
or
will
,
or
vnderstanding
,
(
for
it
produceth
acts
,
and
acts
may
cease
to
be
,
as
habits
may
bee
lost
;
but
Conscience
can
neuer
cease
to
be
,
nor
can
it
be
lost
,
though
it
may
lose
the
vse
(
for
a
time
)
as
a
man
may
lose
the
vse
of
Reason
in
the
time
of
Drunkennes
)
It
is
therefore
rather
an
office
,
or
faculty
,
or
power
of
the
soule
,
created
in
man
by
God
,
and
set
within
him
both
as
a
witnesse
and
a
Iudge
,
yea
a
comforter
to
the
godly
,
and
a
tormenter
too
vnto
the
wicked
.
Conscience
is
no
Forraigner
or
strange
Inhabitant
,
but
an
In-dweller
,
remaining
with
vs
,
yea
within
us
,
which
after
sinne
,
torments
;
and
after
righteousnesse
,
co●forteth
the
soule
of
man
.
Conscience
is
the
Recorder
,
the
principall
secretary
to
register
all
our
thoughts
,
our
words
and
actions
.
It
is
like
a
Chrystall-glasse
,
wherein
the
soule
beholds
herselfe
,
and
seeth
what
she
hath
done
,
&
what
she
hath
left
vndone
.
It
is
Priuata
Lex
,
a
priuate
Law
to
iudge
within
herselfe
,
from
which
there
s
no
appeale
,
but
vnto
God
:
For
when
the
Ciuill
Law
,
and
Common
Law
haue
done
,
then
this
begins
.
It
is
the
Lord-Keeper
,
the
Chancellor
,
the
Vice-Deus
,
the
Vnder-God
,
who
keepeth
a
Chancery
in
the
soule
of
man
,
and
without
all
partiality
,
being
rightly
informed
of
euery
circumstance
,
giueth
iust
and
righteous
iudgement
of
the
cause
.
The
power
of
Conscience
.
Great
is
the
power
and
strength
of
Conscience
.
It
is
vnder
God
indeed
,
and
subiects
a
man
to
God
;
because
God
can
binde
the
Conscience
:
but
it
is
aboue
all
men
that
are
in
the
world
,
for
though
Kings
are
bound
in
Chaines
,
Psal.
82.6
.
and
Nobles
in
linkes
of
Iron
,
yet
Conscience
can
no
man
binde
;
they
may
bind
thy
body
and
cast
that
into
prison
:
but
thy
conscience
they
cannot
bind
;
it
is
aboue
their
strength
and
beyond
their
power
,
they
are
not
able
to
doe
it
;
And
yet
Conscience
is
able
to
bind
all
,
not
only
inferiour
persons
,
but
Kings
,
and
Nobles
,
and
Iudges
of
the
earth
.
It
is
aboue
all
,
and
that
in
respect
of
a
fourefold
Office
.
The
Offices
of
Conscience
.
The
first
Office
is
the
Testimony
of
Conscience
,
for
a
mans
conscience
is
as
a
thousand
witnesses
to
acquire
or
condemne
before
God
or
men
,
and
the
voyce
of
conscience
is
far
more
sure
then
the
report
of
many
others
:
Seneca
lib.
de
Mor.
for
as
Seneca
well
obserues
,
Falli
sapè
poterit
fama
,
conscientia
nunquam
:
the
report
of
others
may
oftentimes
deceiue
thee
,
but
(
for
thine
owne
actions
)
thy
conscience
neuer
,
that
will
giue
true
euidence
,
with
or
against
thee
,
for
what
thou
hast
done
,
or
left
vndone
.
Conscience
hath
a
second
office
,
and
this
is
the
Examination
or
Tryall
of
Conscience
,
and
in
this
she
exceeds
all
outward
Tryals
.
For
men
in
tryalls
often
erre
because
the
Truth
is
hidden
from
them
,
and
cannot
easily
be
found
:
but
conscience
in
tryall
of
our
actions
knoweth
the
truth
:
shee
is
an
eye-witnesse
,
one
of
which
is
better
then
a
thousand
;
and
shee
proceedes
from
grounds
and
principles
within
,
knowne
to
herselfe
,
and
therefore
quick-sighted
conscience
soone
perceiues
which
way
the
ballance
draweth
,
the
thoughts
meane
while
accusing
or
excusing
for
the
fact
,
(
as
Saint
Paul
expresseth
it
,
)
Rom.
2.15
.
Tryall
being
made
,
shee
proceedeth
vnto
her
third
office
;
And
this
is
the
Iudgement
of
Conscience
,
in
which
she
is
also
excellent
,
for
she
hath
the
keyes
of
binding
and
loosing
,
of
absoluing
or
condemning
.
If
shee
binde
,
t
is
faster
then
with
fetters
of
brasse
;
if
shee
loose
,
shee
setteth
as
much
at
liberty
,
as
the
Angell
did
Peter
from
his
Chaines
:
Act.
12.7
.
and
if
it
concerne
a
matter
of
fact
,
her
sentence
being
past
,
vpon
euidence
giuen
and
tryall
made
,
there
is
no
recall
,
she
admits
no
writt
of
Error
,
oftentimes
abused
to
make
the
sute
immortall
and
more
costly
then
the
cause
is
worth
;
but
this
is
no
deede
of
Conscience
:
Ambros
.
serm.
50.
And
Saint
Ambrose
giueth
the
reason
,
Sine
excusatione
est
,
qui
Conscientiae
suae
iudicio
condemnatur
:
Hee
is
without
all
excuse
,
who
is
condemned
of
his
owne
Conscience
;
he
who
is
iudged
by
another
,
may
sometimes
hope
for
pardon
,
but
hee
who
is
iudged
by
himselfe
,
of
whom
should
hee
require
it
?
of
none
but
God
who
is
aboue
the
Conscience
.
And
therefore
by
true
faith
and
true
repentance
he
must
fly
from
himselfe
to
Christ
,
before
he
can
haue
peace
.
And
lastly
,
Iudgement
being
pronounced
Execution
is
not
delayed
,
which
is
her
last
Office
:
and
this
shee
performes
in
her
owne
person
;
for
sentence
is
no
sooner
giuen
,
but
presently
she
affects
the
innocent
with
peace
and
ioy
vnspeakeable
:
and
the
guilty
with
feare
and
torture
that
cannot
be
expressed
.
This
iust
reward
is
not
deferred
till
aftertimes
,
but
beginneth
in
present
,
both
to
the
one
and
to
the
other
.
The
godly
haue
their
Heauen
begunne
on
earth
,
Philip.
4.7
.
enioying
that
same
Peace
of
Conscience
which
passeth
all
vnderstanding
.
And
the
wicked
enter
into
Hell
before
they
dye
,
Marke
9.44
.
Esay
66.24
.
hauing
that
worme
of
Conscience
their
companion
,
which
shall
liue
for
euer
to
torment
them
,
Chrysostom
.
Hom.
16.
ad
popu
.
Antioch
.
so
Saint
Chrysostome
.
As
he
that
liueth
in
wickednesse
is
punished
before
he
goe
to
Hell
,
(
being
stinged
in
Conscience
)
so
he
that
liueth
in
righteousnesse
,
before
he
goe
to
Heauen
enioyeth
a
ioy
vnspeakeable
.
Preuention
of
obiection
.
And
thus
you
see
what
Conscience
is
,
and
what
her
actions
are
,
by
which
shee
is
discerned
from
other
faculties
of
the
soule
,
and
acts
or
actions
of
the
minde
and
will
of
man
;
Perkins
.
as
intelligence
,
opinion
,
science
,
faith
,
prudence
,
or
the
like
.
Intelligence
simply
conceiues
a
thing
to
bee
,
or
not
to
bee
:
Opinion
iudgeth
it
to
bee
probable
or
contingent
:
Science
knoweth
it
to
bee
certaine
or
euident
:
Faith
is
a
perswasion
whereby
wee
beleeue
things
that
are
not
,
or
assent
to
the
truth
of
things
that
are
:
Prudence
discerneth
what
is
fit
to
bee
done
,
and
what
to
bee
left
vndone
.
But
Conscience
goeth
further
then
all
these
,
for
it
not
onely
giues
euidence
and
examines
,
but
determines
or
giues
sentence
of
things
done
,
by
saying
vnto
vs
,
this
was
done
,
this
was
not
done
;
this
may
bee
done
,
this
may
not
bee
done
;
this
was
well
done
,
this
was
ill
done
:
and
in
execution
,
either
rewarding
or
punishing
vs
for
what
wee
haue
done
,
or
left
vndone
,
either
good
or
euill
.
Thus
is
Conscience
of
a
diuine
nature
,
being
placed
in
the
middest
,
as
an
Ambassador
betweene
God
and
man
,
and
giuen
by
God
vnto
him
for
a
perpetuall
companion
:
It
is
like
thy
shadow
,
Nec
fugere
,
nec
fugare
pot●ris
,
thou
canst
neither
flie
from
it
,
not
make
it
flie
from
thee
:
Ague
fits
are
shaken
off
,
this
neuer
,
Ruth
1.16
.
but
like
Ruth
to
Naomie
,
it
will
follow
thee
whither
soeuer
thou
goest
:
the
body
shall
leaue
the
soule
,
and
the
soule
shall
leaue
the
body
for
a
time
,
but
the
Conscience
shall
neuer
leaue
the
soule
,
but
whither
soeuer
the
soule
goeth
,
thither
shall
the
Conscience
repaire
;
and
in
what
state
thy
Conscience
is
when
thou
departest
out
of
this
life
,
in
the
selfe
same
it
shall
meete
thee
in
that
day
of
iudgment
,
and
shall
remaine
with
thee
,
either
a
comfort
or
a
torment
to
thy
soule
for
euer
.
It
is
true
(
that
in
this
life
)
Conscience
sometimes
is
not
felt
,
but
as
it
were
benummed
or
senslesse
;
and
then
vnto
the
godly
man
(
who
mourns
because
he
cannot
feele
that
ioy
of
conscience
which
his
soule
desires
)
't
is
like
our
Sauiour
fast
asleepe
in
the
bottome
of
the
shippe
,
while
his
Disciples
were
tossed
with
the
waues
.
Mat.
8.24
.
And
to
the
wicked
(
who
could
wish
it
were
dead
)
indeed
,
't
is
like
the
muzzled
Mastife
tied
in
chaines
,
which
can
neither
barke
nor
bite
,
and
therfore
lets
the
theefe
commit
his
wickednesse
with
pleasure
.
But
when
this
Conscience
is
awakened
,
or
the
chaines
thereof
vntied
,
then
to
the
godly
't
is
like
Christ
●●mselfe
,
the
soueraigne
comfort
of
the
soule
.
But
to
the
wicked
,
like
the
Mastiffe
set
at
libertie
;
or
like
a
Fiend
of
Hell
to
rend
and
teare
his
soule
in
peece●
.
Conscience
in
this
world
is
often
as
a
booke
shut
vp
,
or
fountaine
sealed
;
but
at
the
day
of
iudgment
it
shall
bee
opened
,
and
then
both
good
and
bad
shall
feele
the
power
of
it
.
The
Bookes
were
opened
(
saith
the
Text
)
And
it
is
S.
Chrysostomes
obseruation
,
Chrysost.
in
Psal.
50.
Conscientia
est
codex
,
in
quo
quotidiana
peccata
conscribuntur
,
The
Conscience
is
a
booke
,
in
which
our
daily
sinnes
are
written
;
and
so
is
our
righteousnesse
also
,
our
good
actions
as
well
as
our
euill
;
&
both
these
shall
be
brought
to
light
when
the
bookes
shall
bee
opened
.
Aug.
lib.
20.
de
Ciuit.
dei
.
cap.
15.
So
S.
Augustine
,
virtute
diuina
fiet
,
&c.
By
the
diuine
power
it
shall
be
brought
to
passe
,
that
to
euery
one
,
their
workes
either
good
or
euill
shall
bee
called
in
memory
,
and
with
a
wonderfull
celerity
by
the
eie
of
the
minde
they
shall
bee
seene
,
that
the
Conscience
may
either
excuse
or
accuse
;
and
as
that
beareth
witnesse
,
so
shall
the
owner
of
it
be
either
saued
or
condemned
.
Vse
.
Oh
then
beloued
!
How
should
this
opening
of
the
Book
of
Conscience
at
that
last
generall
Assises
,
moue
euery
Christian
in
the
meane
time
,
to
labour
earnestly
for
the
auoyding
of
a
bad
,
and
obtaining
of
a
good
Conscience
.
1
An
euill
conscience
in
respect
of
faith
.
Conscience
is
either
de
fide
,
or
de
moribus
;
it
concerneth
either
the
faith
,
or
life
,
the
knowledge
or
practice
of
a
man
:
a
good
conscience
in
both
is
to
be
sought
after
,
and
a
bad
in
both
to
be
auoided
.
If
wee
looke
vpon
Conscience
in
the
first
respect
,
wee
shall
finde
some
Consciences
to
bee
euill
,
led
aside
to
errour
,
and
oftentimes
to
heresie
,
by
wrong
information
,
being
deceiued
by
Satans
subtilties
,
or
drawne
away
by
false
teachers
,
2
Pet.
2.1
,
2
,
3.
and
13
,
14.
of
whom
S.
Paul
giueth
warning
,
2
Tim.
3.6
.
and
S.
Peter
seconds
him
in
his
second
Epistle
&
second
Chapter
.
And
't
is
a
wonder
to
see
what
misery
these
deceiued
soules
doe
willingly
endure
,
rather
then
offend
their
consciences
in
any
thing
(
though
blinded
by
a
false
intelligenc●
)
witnesse
the
Idolatrous
Gentiles
,
and
superstitious
Iewes
(
of
whose
madnesse
the
Scripture
giueth
a
testimony
)
and
many
Christians
also
,
whose
weak
and
tender
soules
are
much
afflicted
for
want
of
growth
in
spirituall
vnderstanding
,
and
sound
iudgment
in
knowledge
of
the
truth
;
(
and
therefore
both
to
be
pittied
and
prayed
for
)
so
strong
are
the
bands
of
ignorance
(
worse
then
Aegyptian
darknesse
)
&
so
powerful
is
Conscience
(
once
awakened
)
to
keepe
a
man
in
obedience
to
that
rule
and
law
,
Exod.
10.22
.
with
which
it
is
enlightened
,
and
of
the
truth
of
which
it
is
perswaded
;
yea
,
to
the
shadow
of
that
truth
,
with
which
sometimes
(
in
stead
of
substance
)
it
is
deceiued
.
To
preuent
this
erroneous
Conscience
;
to
keepe
our selues
from
it
,
and
●t
from
vs
,
it
is
heauenly
counsell
which
is
giuen
by
good
S.
Iohn
,
that
blessed
Diuine
.
Beloued
,
beleeue
not
euery
spirit
,
but
try
the
spirits
whether
they
are
of
God
,
because
many
false
Prophets
are
gone
out
into
the
world
.
1
Ioh.
4.1
.
(
and
now
especially
they
are
too
common
in
our
land
)
Search
the
Scriptures
therefore
,
for
in
them
is
certainly
eternall
life
:
Iohn
5.39
.
and
try
these
Teachers
by
the
law
and
testimony
,
the
will
of
God
reuealed
in
his
word
:
if
they
speake
not
according
to
this
rule
,
it
is
because
there
is
no
light
in
them
.
Isaiah
8.20
.
And
that
thou
maiest
bee
sure
to
speed
the
better
in
this
search
for
truth
;
Malach.
2.7
.
to
satisfie
thy
Conscience
in
a
time
of
doubting
,
aduise
with
those
who
are
truly
learned
and
religious
,
and
pray
for
the
assistance
of
Gods
gracious
Spirit
,
that
it
will
pleas●
him
to
lighten
thy
eies
that
thou
sleepest
not
in
death
,
and
to
direct
them
aright
to
inform
thy
conscience
:
and
pray
for
others
also
(
and
I
will
pray
with
thee
)
that
this
good
Spirit
may
lighten
those
that
s
〈…〉
darknesse
,
Luc.
1.79
,
and
in
the
shadow
of
death
,
and
guide
their
feet
into
the
way
of
peace
.
And
being
thus
guided
by
him
who
cannot
erre
,
thou
shalt
bee
sure
of
a
good
Conscience
,
which
is
also
to
be
found
as
it
hath
relation
to
faith
.
2
A
good
Consci
.
in
relation
to
Faith
.
And
this
is
a
Conscience
rightly
informed
by
the
good
Spirit
,
in
the
law
and
word
of
truth
,
the
blessed
guide
to
life
eternall
;
the
blacke
cloudes
of
Ignorance
being
banished
,
&
the
vnderstanding
enlightened
with
the
glorious
beams
of
sauing
knowledge
,
from
whence
there
springeth
a
heauenly
ioy
and
solace
to
the
soule
:
for
though
the
Christian
knoweth
here
but
in
part
,
1
Cor.
13.12
.
and
seeth
but
darkly
as
in
a
glasse
,
his
knowledge
being
but
ignorance
and
darkenesse
it selfe
,
in
comparison
of
that
blessed
light
,
with
the
brightnesse
whereof
our
minds
shall
shine
in
heauen
.
Yet
hath
the
life
of
Grace
an
excellent
difference
from
the
state
of
Nature
;
1
Cor.
1.14
.
2
Cor.
4.4
.
the
naturall
man
is
blind
,
and
cannot
see
the
things
of
God
,
and
therefore
walketh
in
feare
or
desperate
madnesse
,
not
knowing
whither
hee
goeth
,
sinning
against
his
naturall
,
or
following
the
checks
of
an
erroneous
Conscience
to
his
owne
destruction
.
Rom.
1.21.28
.
1
Cor.
2
15.
But
the
spirituall
man
discerneth
all
(
yea
seeth
the
secret
)
things
of
God
,
being
directed
by
that
sacred
guide
of
truth
,
in
the
light
of
which
he
walketh
on
boldly
,
with
ioy
of
heart
and
heauenly
stedfastnesse
,
through
the
darke
and
gloomy
wildernesse
of
this
world
(
which
is
full
of
clouds
and
mists
of
errour
)
to
that
blessed
Canaan
of
perpetuall
happinesse
,
where
is
the
light
and
glory
of
that
truth
which
can
neuer
be
extinguished
.
Thus
I
haue
briefly
shewed
the
difference
betweene
the
good
and
euill
Conscience
,
in
respect
of
faith
and
knowledge
;
the
one
rightly
informed
and
directed
to
the
light
of
Saints
;
the
other
led
aside
by
error
to
eternall
darkenesse
.
Of
Conscience
,
as
it
hath
relation
to
life
and
practice
.
But
my
intent
is
now
to
speake
especially
of
Conscience
,
as
it
concernes
the
good
or
euill
life
of
man
.
And
this
is
either
good
or
euill
,
according
to
the
good
or
euill
actions
which
a
man
committeth
.
For
Conscience
at
first
was
good
before
the
fall
of
our
first
Parents
,
but
after
that
,
they
soone
did
feels
,
and
that
by
wofull
experience
,
the
happinesse
of
a
good
,
and
miserie
of
an
euill
conscience
:
therefore
They
hid
themselues
from
God
and
were
afraid
,
because
their
Conscience
tould
them
they
were
naked
.
Gen.
3.10
,
11.
And
this
euill
of
Conscience
they
left
to
their
posterity
,
as
heires
of
their
corruption
.
And
as
Conscience
is
euill
by
corrupted
nature
,
Rom.
2.15
.
naturally
accusing
man
of
inbred
wickednesse
:
so
groweth
it
worse
and
worse
by
actuall
transgression
.
And
hence
it
commeth
to
passe
,
that
as
there
are
diuers
kinds
of
sinnes
committed
in
the
world
;
so
are
there
diuers
kinds
of
euill
consciences
amongst
the
sonnes
of
men
,
but
all
of
them
to
be
detested
,
and
their
society
estranged
from
vs
.
Conscience
euill
.
1
The
first
is
Conscientia
mortua
,
a
dead
and
cauterized
Conscience
;
A
Conscience
seared
with
a
hot
iron
,
as
S.
Paul
speaketh
.
1
Tim.
4.2
.
These
Consciences
are
full
of
sin
,
yet
feele
it
not
,
they
are
asleepe
and
cannot
see
it
;
Their
minds
are
blind
,
Iob
12.25
.
Exod.
9.35
.
1.
Sam.
8.6
.
Luc.
18.2
.
Ierem.
3.3
.
like
Iobs
wanderers
:
their
will
peruerse
,
like
Pharaohs
:
they
are
left
of
God
,
as
Saul
:
they
are
carelesse
,
like
the
vniust
Iudge
,
Not
fearing
God
,
nor
reuerencing
man
:
They
haue
harlots
foreheads
,
as
the
Lord
complaines
against
the
Iewes
;
and
their
state
is
miserable
,
because
't
is
hard
and
difficult
to
returne
;
for
,
Can
the
Blacke-moore
change
his
skin
,
or
the
Leopard
his
spots
?
then
may
yee
doe
good
which
are
accustomed
to
doe
euill
.
Ieremiah
13.23
.
This
Conscience
is
as
bad
as
may
be
,
and
yet
it
is
common
amongst
prophane
ones
in
the
world
,
which
makes
them
sin
with
greediness
,
running
post-hast
to
drunkennesse
,
to
whordome
and
prophanesse
;
breaking
of
Gods
Sabbaths
without
Conscience
;
for
why
?
This
Booke
of
Conscience
now
is
closed
:
but
they
shall
one
day
feele
the
terror
of
it
,
when
as
the
Booke
of
Conscience
shall
bee
opened
.
Conscience
.
2
There
is
a
second
Conscience
,
and
that
s
as
contrary
vnto
this
,
as
is
the
Pole
Ant-articke
to
the
Articke
,
the
South
vnto
the
North
;
and
this
is
Conscientia
desperata
,
a
desperate
Conscience
,
too
sensible
both
of
the
sting
of
sinne
,
and
wrath
of
God
against
it
;
this
was
in
Saul
,
Achitophel
,
and
Iudas
:
1.
Sam.
31.4
.
2.
Sam.
17.23
.
Mat.
27.5
.
it
is
the
execution
of
Conscience
vpon
the
wicked
in
this
life
(
for
here
in
part
to
some
the
booke
is
opened
,
therefore
their
Hell
beginneth
;
)
but
at
the
day
of
Iudgment
they
shall
feele
the
sting
and
worme
of
Conscience
in
more
fearefull
manner
,
because
the
booke
of
Conscience
then
shall
bee
at
large
vnfolded
.
Conscience
.
3
Thirdly
,
another
Conscience
followeth
,
and
this
is
as
it
were
a
middle
betweene
both
the
former
;
not
so
dead
as
that
it
can
be
sensible
of
no
iniquity
;
nor
so
quicke
as
that
it
should
be
touched
with
euery
sinne
:
it
is
rightly
named
,
Conscientia
spatiosa
,
a
large
and
spatious
Conscience
,
for
it
can
hold
a
volume
of
impiety
;
especially
a
Delilah
or
Agag
shall
bee
welcome
;
Iudges
16.4
.
1.
Sam.
15.9
.
a
beloued
vice
,
or
princely
sin
it
makes
no
Conscience
of
.
This
is
like
Cheuerill
or
Kids
leather
,
because
't
will
stretch
,
and
is
so
farre
from
straining
at
a
Gnat
,
that
it
with
ease
will
swallow
downe
a
Cammell
.
And
this
Conscience
is
no
Farraigner
but
a
free
Denizon
,
it
dwelleth
amongst
vs
,
(
more
is
the
pitty
)
you
shall
meet
it
as
you
trauell
in
many
countryes
.
Sometimes
amongst
the
Clergie
,
it
is
entertained
of
such
,
who
make
no
conscience
with
what
corruption
they
obtain
the
Cure
of
soules
so
they
may
get
it
;
and
then
they
care
as
little
for
to
feed
them
;
except
it
bee
with
meat
that
is
worse
then
poyson
,
their
own
bad
example
,
by
which
they
bring
themselues
and
others
to
destruction
.
Luc.
11.35
.
Mat.
5.13
,
14.
A
wofull
thing
when
that
the
light
is
darkned
,
and
the
salt
hath
lost
his
sauour
;
when
as
the
Preachers
life
should
lead
to
heauen
,
it
leads
men
to
perdition
.
Sometimes
amongst
the
Lawyers
it
is
entertained
of
such
,
who
make
no
conscience
to
excite
and
stirre
vp
men
to
needlesse
suites
;
Luc.
11.46
.
encouraging
to
warre
when
peace
is
better
,
entertaining
Causes
with
their
armes
wide
open
,
and
receiuing
fees
with
both
hands
;
with
one
,
to
speake
;
with
the
other
,
to
hold
their
peace
:
And
when
they
haue
got
a
man
to
bee
their
prisoner
,
they
feed
him
then
with
bread
and
water
of
affliction
,
vntill
his
purse
bee
emptie
,
or
his
state
consumed
,
what
time
they
send
him
home
amongst
his
neighbours
to
end
the
controuersie
with
two
honest
men
in
stead
of
twelue
.
Sometimes
this
large
and
spacious
Conscience
is
amongst
the
Gentry
,
where
it
is
entertained
of
such
who
make
no
conscience
of
most
vile
oppressions
,
grinding
the
faces
of
the
poore
,
&
racking
their
Tenants
at
so
high
a
rate
,
that
though
themselues
,
their
wiues
&
children
are
their
Land-lords
slaues
,
yet
can
they
not
be
kept
from
beggery
.
And
as
little
Conscience
doe
they
make
of
Sacriledge
(
a
sin
as
common
and
worse
then
the
former
)
whiles
they
are
not
content
to
robbe
the
Church
of
all
her
ancient
rights
,
but
in
prophane
and
wicked
manner
,
by
symoniacall
compacts
,
sell
both
themselues
,
their
Priests
and
people
to
the
Deuill
;
and
this
they
thinke
is
no
sin
,
it
is
so
ordinary
(
because
their
Conscience
is
now
asleepe
)
but
they
shall
one
day
finde
it
so
,
when
as
the
booke
of
Conscience
shall
bee
opened
.
Sometimes
amongst
the
Iurors
,
and
that
at
time
of
Assise
and
Sessions
,
you
may
easily
finde
this
Conscience
to
bee
in
those
who
make
no
conscience
of
an
oath
,
but
contrary
to
their
oath
will
giue
their
verdict
,
not
as
truth
and
conscience
would
direct
them
,
but
as
malice
or
affection
leads
them
.
But
woe
to
such
,
for
their
conscience
one
day
shall
bee
both
a
witnesse
and
a
Iudge
against
them
,
when
once
the
Booke
of
Conscience
shall
bee
opened
.
And
commonly
this
Conscience
is
amidst
the
Common
sort
,
especially
inferior
Officers
,
who
should
be
euen
the
life
of
Law
,
in
bringing
wickednesse
before
the
Iudge
,
and
after
sentence
giuen
,
in
seeing
Iustice
executed
.
But
they
haue
Consciences
as
wide
as
hell
;
either
for
feare
of
greatnesse
,
or
for
loue
of
baseness
,
smothering
vile
enormities
,
which
not
being
kild
in
time
,
haue
filled
the
land
with
sinnes
that
cry
for
vengeance
:
And
this
,
though
men
be
sworne
,
yet
doe
they
suffer
,
because
their
booke
of
Conscience
is
not
opened
.
And
thus
you
see
the
large
and
spacious
Conscience
,
and
the
seuerall
sorts
of
men
by
whom
it
is
entertained
.
Conscience
.
4
There
is
yet
,
Conscientia
superstitiosa
,
a
superstitious
Conscience
,
most
commonly
amongst
our
ignorant
Papists
,
blinded
with
shadowes
,
circumstances
,
ceremonies
;
deceiued
with
shewes
,
and
selfe-conceited
opinions
of
Antiquity
,
vniuersality
,
infallibility
of
iudgment
,
succession
of
gouernment
,
and
the
like
;
being
wedded
to
will-worship
,
Isay
.
Coloss.
2.18
.
and
sporting
themselues
in
the
prison
of
ignorance
,
vntill
it
pleaseth
God
to
bring
them
(
as
he
doth
many
of
them
before
they
die
)
out
of
darknesse
in●o
light
,
and
from
the
power
of
condemning
error
,
vnto
the
sauing
Truth
of
God
.
Conscience
.
5
And
there
is
Conscientia
scrupulosa
,
a
scrupulous
or
dubious
Conscience
,
1
A
dubious
Conscience
in
matters
of
substance
.
which
if
it
be
in
Substance
in
the
tender-hearted
Christian
,
assaulted
with
the
violence
of
Satans
sleights
,
or
ouer-burdened
with
the
sight
and
sense
of
selfe-corruption
,
or
terrified
with
too
much
contemplation
of
Gods
fearfull
iudgments
due
to
sinne
(
for
the
guilt
of
which
the
Conscience
is
accused
)
and
affected
with
too
little
of
Application
of
Christs
precious
merits
,
and
those
gratious
promises
of
pardon
and
freedom
from
Gods
direfull
vengeance
,
vpon
The
causes
of
doubting
in
a
tender
Conscience
.
true
repentance
,
and
faith
in
Christ
.
If
this
bee
the
cause
of
feare
and
scruple
in
this
kinde
of
Conscience
,
which
sometimes
brings
the
weake
and
feeble
Christian
to
the
mouth
of
Hell
,
and
pits-brinke
of
despaire
:
Then
though
in
the
end
it
turneth
vnto
the
good
of
Gods
Elect
,
to
moue
them
to
a
tryall
of
their
states
;
to
search
and
proue
their
hearts
and
consciences
,
to
finde
out
what
's
amisse
,
and
what
's
the
cause
of
this
their
doubting
;
whether
their
sinnes
,
which
perhaps
haue
long
lien
hidden
,
kept
secret
in
the
closet
of
their
hearts
,
not
truly
seene
nor
felt
,
nor
yet
repented
of
;
or
their
security
,
in
which
before
they
were
lulled
asleepe
,
being
idle
and
neglecting
to
vnfold
their
Booke
of
Conscience
;
Or
their
want
of
faith
in
Christ
,
and
firme
affiance
on
Gods
true
and
neuer-failing
promises
;
Or
their
trust
too
much
vnto
themselues
,
seeking
for
peace
and
comfort
more
in
the
measure
of
their
owne
righteousnesse
,
then
in
the
free
imputed
righteousnesse
of
Christ
:
Or
lastly
,
in
their
ignorance
,
and
erroneous
iudgment
of
a
Christians
state
,
here
in
the
Church
that
s
militant
,
and
those
many
combats
we
must
vndergoe
,
before
we
passe
from
all
our
enemies
,
or
get
within
the
gates
of
Paradise
(
for
any
one
of
these
may
bring
a
Christian
from
the
rock
of
stedfastnes
,
to
a
world
of
doubts
and
feares
:
)
Though
in
the
end
(
I
say
)
these
feares
and
scruples
may
procure
this
good
vnto
the
soul
,
to
see
it selfe
and
find
the
cause
of
this
distresse
;
yet
is
this
sicknesse
dangerous
,
and
the
cure
is
difficult
:
And
therfore
here
the
weak
and
tender
conscience
had
neede
to
pray
,
and
seeke
a
wise
,
a
holy
,
and
a
good
Physitian
,
who
like
Christ
,
may
poure
in
wine
and
oyle
,
the
Law
and
Gospell
tempered
together
with
piety
and
discretion
;
Luc.
10.34
.
and
applyed
with
a
soft
and
gentle
hand
,
vntill
the
Conscience
being
rightly
informed
,
may
see
the
cause
,
and
labour
to
remoue
it
,
that
so
a
setled
stedfastnesse
may
bee
obtained
.
A
dubious
conscience
in
respect
of
circumstance
.
And
how
this
may
bee
,
I
shall
shew
the
meanes
(
God
willing
)
when
I
come
to
speak
of
Conscience
as
't
is
good
:
to
which
I
rather
refer
this
Conscience
(
though
it
be
sicke
,
&
weak
,
and
doubtful
)
because
it
may
be
in
the
best
&
dearest
saints
of
God
.
But
if
this
Doubting
bee
in
Circumstance
,
as
t
is
often
in
the
selfe-conceited
Separatists
,
who
are
ouer
nice
and
curious
,
in
tything
Minte
,
Annis
and
Cummin
:
in
standing
vpon
shadowes
,
ceremonies
,
and
things
indifferent
.
But
too
carelesse
otherwise
,
letting
the
greater
matters
of
the
Law
alone
,
(
as
our
Sauiour
sometimes
told
the
Pharises
(
in
this
respect
)
their
predecessors
.
Mat.
23.23
.
)
Then
though
their
desire
bee
good
to
doe
nothing
contrary
or
against
their
conscience
:
yet
were
it
farre
better
,
to
seeke
and
labour
that
their
Conscience
may
bee
rightly
instructed
;
that
being
obedient
vnto
gouernment
,
they
offend
not
those
are
weake
;
nor
make
a
rent
and
Schisme
,
in
the
seamelesse
Coat
(
or
Church
)
of
Christ
.
Iohn
19.23
.
Many
more
there
are
of
euill
consciences
,
but
I
leaue
them
all
,
and
desire
we
may
all
leaue
these
,
because
they
all
are
euill
,
and
at
last
,
if
not
preuented
,
will
bring
their
entertainers
vnto
ruine
,
when
once
the
booke
of
Conscience
shall
bee
opened
.
For
as
Saint
Bernard
speaketh
,
Bern.
lib.
de
Conscient
.
there
is
no
punishment
greater
then
an
euill
Conscience
:
and
he
giueth
the
reason
,
because
of
all
our
sinnes
,
Conscience
is
the
witnesse
,
the
Iudge
,
the
torment
,
the
prison
;
it
is
Conscience
which
punisheth
,
Conscience
which
condemneth
.
The
like
hath
Saint
Basil
,
Saint
Gregory
,
Saint
Hierom
,
Basil
.
Orat.
23.
de
Iudicio
.
Greg.
lib.
13.
moral
.
cap.
13.
Hierom.
in
Isay
lib.
16.
Chrysost.
hom.
52.
in
Gen.
and
diuers
other
of
the
Fathers
.
Great
is
the
terror
of
an
euill
Conscience
;
it
was
Conscience
(
saith
Saint
Chrysostome
)
that
moued
Abimelech
to
send
away
Isaac
,
Gen.
26.
It
was
Conscience
that
affrighted
Iosephs
brethren
in
Aegypt
,
Gen.
42.21
.
It
was
Conscience
that
changed
the
countenance
of
King
Belshazzar
,
while
his
thoughts
did
trouble
him
so
that
the
ioynts
of
his
loynes
were
loosed
,
and
his
knees
smote
one
against
another
.
Daniel
,
5.6
.
It
was
Conscience
that
made
Foelix
tremble
while
Paul
did
reason
of
righteousnesse
,
temperance
and
Iudgement
to
come
.
Acts
24.25
.
Though
by
the
grace
of
God
in
Faith
and
true
Repentance
,
a
man
may
flye
from
the
euill
of
conscience
,
yet
conscience
and
the
sentence
of
her
Court
cannot
be
escaped
.
Chrysost.
Hom.
3.
de
verbis
Isaiae
.
Vidi
Dom.
And
S.
Chrysostom
giueth
the
reason
.
Hoc
enim
tribunal
non
pecunia
corrumpitur
,
non
adulationibus
acquiescit
,
&c.
This
tribunall
of
Conscience
is
not
corrupted
with
money
,
nor
will
it
cease
from
sentence
with
fayre
speeches
;
it
is
Diuine
,
and
will
performe
that
for
which
God
hath
made
it
.
And
this
especially
shall
be
seene
when
that
the
Booke
of
Conscience
shall
be
opened
.
Let
this
suffice
to
perswade
euery
Christian
by
flying
euill
to
auoyd
an
euill
conscience
.
A
word
or
two
which
may
moue
vs
to
seeke
for
a
good
conscience
,
that
ioy
may
be
vnto
vs
when
the
books
are
opened
.
The
excellency
of
a
good
Conscience
.
A
good
Conscience
is
a
continuall
feast
(
as
the
wise
man
speakes
)
Prou.
15.15
.
It
is
rich
and
beautifull
like
the
Temple
of
Solomon
;
It
is
a
field
of
blessednesse
,
a
Paradise
of
pleasure
,
the
ioy
of
Angels
,
the
treasure
of
a
King
,
the
Arke
of
the
Couenant
,
the
Palace
of
God
,
and
the
Habitation
of
the
blessed
Spirit
,
as
Hugo
de
Anima
describes
it
,
lib.
2.
cap.
9.
It
is
as
the
Apple
of
the
Eie
,
the
tree
of
life
,
and
the
Bed
of
the
Soule
,
wherein
a
Christian
desireth
to
rest
,
that
hee
may
passe
from
that
sweet
and
quiet
rest
of
Conscience
in
this
world
,
to
that
rest
eternall
in
the
world
to
come
.
Paes
.
in
Iacob
.
It
is
related
of
Augustus
Caesar
,
that
when
a
Roman
died
,
who
while
he
liued
was
infinitely
in
debt
,
(
yet
liued
in
pleasure
)
that
of
all
his
housholdstuffe
which
at
his
death
was
to
bee
sold
,
Caesar
did
onely
wish
to
buy
his
Bed
,
for
that
(
saith
hee
)
must
needes
bee
of
an
excellent
vertue
,
which
could
make
the
owner
sleepe
,
who
ought
so
much
.
And
if
that
Bed
was
iudged
worth
so
much
;
then
certainely
this
Bed
of
Conscience
,
which
can
giue
such
quiet
rest
,
amongst
a
world
of
troubles
,
must
needes
bee
prized
at
a
higher
rate
,
and
therefore
more
to
bee
desired
.
For
what
greater
happinesse
can
there
bee
vnto
a
Christian
in
this
life
,
then
to
enioy
a
good
,
a
peaceable
,
and
a
quiet
Conscience
,
especially
if
euer
he
haue
felt
a
wounded
Conscience
,
or
beene
affrighted
once
with
doubts
,
and
feares
,
and
terrors
(
like
a
man
that
s
tossed
in
a
raging
and
tempestuous
Sea
;
)
then
is
there
nothing
comparable
vnto
this
peace
of
Conscience
,
nor
any
knoweth
how
good
,
how
excellent
it
is
,
but
they
that
haue
it
.
And
yet
a
quiet
Conscience
is
not
alwayes
good
,
nor
peace
so
profitable
vnto
the
soule
.
1
Some
peace
of
Conscience
not
good
.
For
first
,
the
Conscience
that
is
blind
and
ignorant
,
may
bee
at
peace
and
quiet
,
because
it
neither
seeth
the
filth
of
sin
,
nor
knoweth
the
Law
of
God
;
nor
vnderstandeth
what
vertue
is
commanded
,
or
what
vice
forbidden
:
or
if
it
doe
,
t
is
but
as
men
see
starres
in
a
darke
and
cloudy
night
,
onely
the
great
ones
;
not
considering
the
strictnesse
of
obedience
which
God
requires
vnto
his
Law
:
therefore
it
feeleth
not
sinne
,
nor
is
it
troubled
for
iniquity
,
because
it
knoweth
it
not
,
but
walketh
on
boldly
to
destruction
.
And
such
a
peace
is
that
which
may
be
in
a
Conscience
that
s
secure
and
carelesse
,
so
ouer-busied
with
the
entizing
pleasures
or
profits
of
this
world
;
or
lulled
asleepe
in
that
bewitching
cradle
of
sinnes
darke
impurity
,
that
such
a
man
can
finde
no
leasure
,
no
not
to
dreame
of
Heauen
;
or
if
he
doe
,
hee
soone
forgets
his
dreame
,
and
falleth
toward
Hell
before
hee
bee
aware
.
And
lastly
,
such
a
peace
is
that
,
that
s
in
a
Conscience
dead
,
or
feared
,
made
senslesse
with
the
custome
of
iniquity
;
t
is
without
life
,
and
therefore
feeleth
no
warre
,
(
whiles
the
Deuill
that
strong
man
armed
,
keepeth
the
Palace
,
)
but
is
at
peace
,
Luk.
11.21
.
vntill
the
Trumpet
sound
vnto
the
Battell
,
and
Gods
mighty
power
awaken
it
from
this
benummed
Lethargie
,
vnto
the
fearfull
sight
of
sinne
,
and
then
t
is
like
a
roaring
Lyon
to
deuoure
its
owner
.
This
is
a
peace
that
s
full
of
bitternesse
in
the
end
:
and
therefore
to
bee
taken
heed
of
,
as
a
thing
most
dangerous
to
the
Soule
.
Quest.
But
what
s
the
difference
may
some
man
say
,
betweene
this
euill
peace
of
an
euill
conscience
,
and
that
which
is
to
be
desired
;
that
happy
comfort
of
a
good
and
quiet
Conscience
?
Answ.
I
answer
.
The
good
and
quiet
Conscience
rightly
informed
,
agreeth
in
this
with
that
which
is
blind
,
or
dead
,
or
carelesse
,
that
both
are
quiet
and
peaceable
;
but
there
is
a
difference
in
their
peace
and
quietnesse
.
The
difference
betweene
true
and
false
peace
of
Conscience
.
For
first
,
the
Conscience
that
is
dead
,
or
blind
,
or
carelesse
,
is
quiet
and
at
peace
,
because
it
seeth
not
sinne
,
nor
doth
it
feele
it
;
or
if
it
doth
,
yet
it
is
so
lulled
asleepe
with
dead
security
,
that
it
considereth
not
what
good
or
hurt
it
brings
vnto
the
soule
:
and
therefore
(
for
that
time
)
it
is
insensible
of
any
trouble
,
and
a
kind
of
peace
or
truce
is
taken
,
in
which
it
liueth
secure
.
But
a
good
Conscience
is
quiet
and
at
peace
,
because
it
feeleth
sin
to
be
forgiuen
,
and
vpon
faith
and
true
repentance
beholdeth
God
the
Father
pacified
,
and
well
pleased
in
his
Sonne
.
Againe
,
a
dead
,
or
blinde
,
or
carelesse
Conscience
,
is
at
peace
,
because
it
feares
not
sinne
,
(
though
oftentimes
it
is
not
free
from
terror
of
God
iudgement
)
nor
maketh
it
Conscience
of
impiety
,
but
is
prophane
and
carelesse
,
running
on
to
wickednesse
without
restraint
.
But
a
good
Conscience
is
so
at
peace
,
that
yet
it
is
fearefull
of
the
least
impiety
,
lest
by
admitting
the
pleasure
of
sinne
,
it
should
procure
the
displeasure
of
God
,
who
is
so
good
and
louing
a
Father
in
Christ
.
Lastly
,
a
blinde
,
or
dead
,
or
carelesse
Conscience
,
though
it
be
quiet
,
yet
it
comforteth
not
,
nor
can
it
get
any
true
or
found
ioy
vnto
the
soule
.
Rom.
5.1
,
2
,
3
,
4
,
5
,
6.
But
a
Conscience
pacified
with
the
hope
of
pardon
and
assurance
of
Gods
fauour
,
begets
a
ioy
of
soule
which
is
vnutterable
,
cherishing
the
heart
with
diuine
and
heauenly
mirth
,
euen
in
the
middest
of
many
dangers
.
Saint
Ambrose
hee
obserueth
an
euill
conscience
is
a
Bed
,
Ambros
.
lib.
de
interpellat
.
c.
3.
that
when
a
man
should
sleepe
,
it
giueth
him
torments
,
feares
and
terrors
in
stead
of
quietnesse
.
Bern.
in
Vigil
.
Natiuit
.
serm.
3.
Foelix
conscientia
in
qua
luctamen
timoris
&
laetitiae
reperitur
.
&c.
Etsi
●imet
à
Iudice
,
sperat
à
Saluatore
,
&c.
Quia
non
timor
sempiternus
,
sed
laetitia
sempiterna
.
1.
Sam.
24
4
,
5.
A
Conscience
that
is
good
,
procures
the
contrary
:
not
that
a
Conscience
good
is
alwayes
free
from
sense
of
trouble
;
for
(
as
Saint
Bernard
saith
)
happy
is
that
Conscience
in
which
is
found
the
combate
of
feare
,
and
ioy
;
feare
when
it
looketh
on
God
as
a
iust
Iudge
punishing
for
sinne
,
and
ioy
when
it
beholded
him
as
a
louing
Father
pardoning
sinne
to
his
Children
,
in
Christ
,
and
for
the
merits
of
his
death
and
Passion
.
And
the
tender
conscience
which
is
deare
in
sight
of
God
,
is
like
a
Spider
that
sitteth
within
the
Center
of
her
web
,
and
if
a
fly
but
touch
the
out-most
thread
,
shee
feeleth
it
instantly
.
Iust
so
the
child
of
God
is
touched
in
Conscience
for
the
smallest
sinne
,
like
Dauid
but
for
cutting
off
the
lappe
of
Sauls
garment
.
This
is
a
Filiall
Feare
,
which
is
and
ought
to
bee
in
all
the
Sonnes
of
God
,
and
t
is
the
meanes
for
to
preserue
a
good
and
quiet
Conscience
.
Quest.
But
how
may
this
good
conscience
be
obtained
?
what
must
we
doe
to
get
it
?
that
so
we
may
take
care
to
keepe
it
.
Answ.
I
answer
.
A
good
and
quiet
conscience
is
a
speciall
gift
of
God
,
to
him
therefore
we
must
pray
from
whom
comes
euery
good
and
perfect
gift
:
Iam.
1.17
.
and
vse
the
meanes
which
is
the
readiest
to
procure
it
.
But
before
I
shew
what
this
meanes
is
,
Christ
Iesus
the
foundation
of
true
peace
of
Conscience
.
2.
Thes.
3.16
.
obserue
this
by
the
way
.
There
is
now
but
one
foundation
vpon
which
this
peace
is
builded
:
and
without
which
there
can
bee
no
true
peace
vnto
the
soule
.
Adam
before
his
fall
,
had
a
good
and
peaceable
conscience
,
because
hee
was
free
from
sinne
,
remayning
in
his
perfection
.
Rom.
4.25
.
But
now
onely
Christ
Iesus
and
the
merits
of
his
death
and
resurrection
,
is
the
meanes
of
peace
:
God
the
Father
being
well
pleased
with
vs
in
him
;
Mat.
17.6
.
and
Christ
purchasing
and
procuring
our
peace
by
the
blood
of
his
Crosse
:
Coloss.
1.20
.
And
this
if
wee
apply
rightly
vnto
our selues
by
a
true
and
liuely
faith
,
we
are
iustified
,
and
being
iustified
by
faith
,
we
haue
peace
with
God
,
Rom.
5.1
.
There
is
nothing
that
can
make
a
good
and
peaceable
conscience
,
but
the
vertue
of
his
blood
:
Gen.
8.9
.
the
soule
like
Noahs
Doue
can
find
no
rest
but
in
this
Arke
.
Though
our
conscience
condemne
vs
not
,
yet
is
God
greater
then
our
conscience
,
1.
Iohn
3.20
.
and
can
easily
find
a
cause
of
warre
against
vs
,
if
he
looke
not
vpon
vs
in
his
Sonne
.
It
is
this
blood
of
sprinkling
that
speaketh
better
things
then
did
the
blood
of
Abel
,
Heb.
12.24
.
It
is
this
blood
of
Christ
,
who
thorow
the
eternall
spirit
offered
himselfe
without
spot
to
God
,
that
can
purge
our
consciences
from
dead
workes
to
serue
the
liuing
God
.
Heb.
9.14
.
It
is
this
onely
that
begets
a
good
and
quiet
conscience
,
Rom.
8.1
.
Rom.
6.4.6
.
Philip.
2.12
.
2.
Pet.
1.10
.
taking
away
sinnes
guilt
from
vs
:
and
crucifying
sinnes
power
in
vs
,
that
we
may
walke
in
newnesse
of
life
;
working
out
our
saluation
with
feare
and
trembling
:
and
labouring
to
make
our
calling
and
election
sure
.
If
thy
conscience
sting
thee
,
Numb.
21.9
.
Christ
is
the
brazen
Serpent
that
can
cure
thee
.
If
the
Law
of
thy
conscience
,
like
Mount
Sinai
affright
thee
with
terrors
,
Exod.
10.23
.
(
worse
then
Egyptian
darkenesse
,
)
in
Christ
is
the
Gospell
of
light
that
can
enlighten
thine
vnderstanding
,
and
lighten
thy
heart
with
ioy
and
gladnesse
.
If
the
red
Sea
of
thy
troubled
conscience
hinder
thy
passage
to
escape
thy
enemies
that
follow
thee
,
and
to
come
to
the
happiness
before
thee
;
Christ
is
the
way
,
the
truth
,
Iohn
14.6
.
and
the
life
,
by
whom
thou
maist
passe
boldly
through
the
middest
of
dangers
,
to
the
Canaan
of
peace
and
freedome
.
This
is
the
good
Physitian
who
can
cure
all
diseases
,
and
therefore
easily
procure
peace
vnto
a
troubled
Conscience
.
The
meanes
to
get
and
keepe
this
peace
of
Conscience
.
1
Tim.
1.19
.
"
First
therefore
to
get
and
keepe
this
blessed
peace
of
Conscience
,
it
is
not
to
keepe
merry
company
,
to
driue
away
melancholy
,
(
as
some
imagine
)
but
to
keepe
thy
most
holy
faith
,
and
preserue
the
memory
and
application
of
this
bloud
of
Iesus
,
as
a
rich
treasure
in
thy
soule
:
It
is
an
Antidote
to
expell
all
the
poyson
of
Satans
temptations
,
or
thy
owne
corruptions
;
there
is
no
sinne
thou
hast
committed
can
be
more
powerfull
to
plead
against
thee
,
Orizen
●●ulla
species
peceati
tanta
est
qua
non
sit
superior
Iesus
.
1
Iohn
1.7
.
then
(
vpon
faith
and
repentance
)
the
merits
of
this
bloud
is
to
plead
for
thee
,
before
the
throne
of
Gods
Iustice
;
nor
any
thing
more
effectuall
to
clense
thee
from
all
thy
sinnes
;
and
therefore
being
rightly
applied
to
free
thee
from
conscience
of
iniquity
,
and
settle
in
thee
a
most
sweet
and
blessed
peace
.
A
direction
to
peace
.
Bern.
super
Cant.
Serm.
46.
1.
Emundes
conscientiam
ab
omni
inquinamen●o
,
&c.
2
Circundare
tibi
flores
,
&c.
1.
Meanes
to
procure
peace
.
2
Cor.
13.5
.
1.
Hinderance
of
peace
.
And
to
direct
thee
further
,
follow
Saint
Bernards
counsell
:
first
clense
thy
Conscience
from
all
kind
of
pollution
,
from
whatsoeuer
hath
or
may
offend
thy
conscience
,
or
procure
the
trouble
of
it
;
and
next
,
gather
those
sweet
flowers
of
spirituall
graces
of
faith
and
good
workes
,
of
all
heauenly
vertues
to
decke
thy
soule
that
it
may
be
a
pleasant
temple
for
the
good
Spirit
to
dwell
it
.
This
is
the
way
for
to
enioy
a
good
and
quiet
conscience
.
Remedy
.
1
And
for
the
first
of
these
,
to
put
it
in
practice
,
trie
and
examine
thy selfe
,
search
into
the
secret
of
thy
heart
,
and
if
thou
find
that
thy
sinnes
vnseene
or
vnfelt
haue
procured
thy
woe
,
then
is
repentance
the
meanes
to
take
away
the
doubt
and
scruple
of
thy
Conscience
:
for
as
a
thorne
within
the
flesh
will
soone
fester
and
procure
an
ach
and
griefe
,
Gal.
6.15.16
.
from
which
thou
canst
not
be
free
,
vntill
the
thorne
be
taken
forth
,
and
the
corruption
drawne
away
:
euen
so
whiles
that
any
sinne
,
though
neuer
so
small
,
lyeth
cankering
in
thy
heart
,
it
will
wound
thy
Conscience
with
feares
and
doubts
;
and
if
it
bee
not
remoued
in
time
,
procure
a
senslesnesse
,
(
like
a
Gangrene
)
to
kill
both
soule
and
body
.
Hinderance
.
2
But
if
security
be
the
cause
,
then
must
thou
rise
from
sleepe
,
and
first
make
search
into
thy
Conscience
,
lest
any
secret
thiefe
Remedy
.
1
haue
stolne
away
thy
heart
(
like
Delilah
)
to
rob
thee
of
thy
strength
,
Iudg.
16.16.17
and
by
treason
at
vnawares
to
deliuer
thee
ouer
to
thy
enemies
:
and
next
,
be
sure
to
keepe
a
carefull
watch
ouer
all
Remedy
.
2
thy
thoughts
,
thy
words
,
and
workes
,
doe
nothing
contrary
to
the
rule
and
law
of
God
.
Hinderance
.
3
Thirdly
,
if
it
bee
want
of
Faith
,
or
feare
,
because
thou
art
not
alwayes
free
from
doubting
Remedy
.
1
:
First
,
vse
the
meanes
for
to
encrease
thy
faith
,
the
Word
,
the
Sacraments
,
the
meditation
of
Gods
gracious
promises
,
and
prayer
vnto
that
good
Spirit
,
who
makes
all
these
effectuall
to
the
soule
:
Remedy
.
2
And
next
,
know
thisthat
though
thou
art
not
alwayes
free
from
doubting
,
thy
faith
may
yet
be
true
and
good
;
for
euen
the
best
of
Gods
owne
dearest
ones
haue
sometimes
felt
a
doubting
in
their
soules
,
as
Dauid
,
Ezekia
,
Iob
,
and
Paul
,
that
blessed
Saint
,
Psal.
88.14.15
.
Isay
38.13.14
.
Iob
10.17.18
.
We
are
troubled
on
euery
side
,
(
saith
he
)
yet
not
distressed
;
wee
are
perplexed
,
(
or
full
of
doubts
)
but
yet
despaire
not
,
2
Cor.
4.8
.
Hinderance
of
peace
.
4
Fourthly
,
if
thou
hast
trusted
too
much
vnto
thy selfe
,
and
sought
for
peace
where
none
was
to
be
found
;
flye
from
thy selfe
to
Christ
,
who
calleth
in
mercy
all
that
bee
afflicted
,
and
Remedy
.
1
promiseth
to
giue
them
ease
and
rest
,
Mat.
11.28
.
Hinderance
.
5
Lastly
,
if
ignorance
of
God
,
or
of
his
law
,
or
of
a
Christians
state
,
haue
beene
any
meanes
to
hinder
thee
of
thy
peace
;
labor
for
knowledge
(
especially
in
the
Catechisme
or
grounds
Remedy
.
1
of
Christian
faith
)
and
vse
the
meanes
with
loue
,
delight
,
and
any
paines
or
cost
to
get
this
spirituall
vnderstanding
.
For
what
greater
miserie
then
to
walke
in
darknesse
?
or
what
more
fearfull
iudgement
then
to
liue
and
die
in
ignorance
?
or
what
will
sooner
bring
a
man
to
foule
despaire
,
then
to
be
imprisoned
in
a
Labyrinth
of
woe
and
trouble
,
and
not
to
know
the
meanes
how
to
be
freed
?
Flye
euill
then
,
the
euill
of
sinne
,
the
least
sin
in
thought
,
in
word
,
or
deed
,
(
as
Hell
it selfe
)
especially
knowne
and
presumptuous
sinnes
,
those
sinnes
which
are
against
the
Conscience
,
resist
and
pray
against
,
as
Dauid
did
;
Psal.
19.13
.
and
kill
the
seeds
of
sinne
,
flye
the
occasions
,
quench
the
fire
betime
,
lest
it
grow
too
big
for
thee
;
Psal.
137.9
.
dash
Babylons
children
against
the
stones
while
they
be
young
.
Thus
shalt
thou
more
easily
conquer
iniquity
and
get
or
keepe
a
quiet
conscience
.
2
Meanes
to
get
peace
of
Conscience
.
But
this
is
not
all
that
s
necessary
to
procure
thy
peace
of
Conscience
.
Thou
must
not
onely
eschew
euill
,
but
do
good
,
to
get
and
to
preserue
this
good
and
quiet
conscience
.
1
Doe
good
.
In
the
law
of
God
Vice
is
not
onely
forbidden
,
but
Vertue
commanded
,
and
obedience
in
both
respects
required
,
and
that
Vniuersall
Obedience
:
thou
must
with
Dauid
haue
an
eye
to
all
Gods
Commandements
:
Psal.
119.
thou
must
hide
them
in
thy
heart
,
that
thou
mayest
not
sinne
against
God
,
thou
must
not
take
care
of
the
first
Table
onely
,
Psal.
119.
and
neglect
the
Second
:
nor
of
the
Second
only
,
and
neglect
the
First
.
God
and
thy
neighbour
are
both
obiects
of
thy
loue
and
obedience
:
Luc.
10.27
.
(
though
in
a
different
respect
)
and
towards
both
thou
mayest
not
forget
thy
duty
,
(
if
thou
desirest
to
keepe
a
good
and
a
quiet
Conscience
.
)
One
sinne
,
yea
the
lest
sin
against
any
precept
,
is
enough
to
condemne
thee
;
for
he
that
failes
but
in
one
poynt
is
guilty
of
all
,
Iames
2.10
.
and
as
if
thou
hast
heard
but
of
one
thiefe
,
hidden
secretly
in
thy
bed-chamber
,
it
is
sufficient
to
keepe
thee
from
sleepe
:
so
one
sinne
of
omission
or
commission
is
able
to
hinder
thee
of
this
peace
.
2
Doe
good
sincerely
.
Secondly
,
thy
obedience
must
bee
sincere
and
vpright
,
thou
must
doe
euery
duty
vprightly
(
though
thou
canst
not
doe
it
perfectly
)
God
requireth
the
heart
:
Psal.
119.7
.
Prou.
23.26
.
Deut.
6.5
.
and
the
affections
of
thy
heart
and
whole
heart
must
be
giuen
vnto
him
.
Gods
pure
eyes
cannot
endure
to
behold
any
impiety
,
neither
shall
any
euill
dwell
with
him
;
and
much
lesse
can
hee
endure
hypocrisie
,
that
our
workes
should
bee
done
in
shew
onely
,
and
not
in
substance
and
sincerity
before
him
.
It
is
onely
the
sincere
and
vpright
man
that
can
enioy
a
good
conscience
.
3
Doe
good
constantly
.
Thirdly
,
as
God
expects
sincerity
,
so
he
lookes
for
constancy
and
perseuerance
in
well
doing
,
Reuel.
2.10
.
hee
that
will
receiue
the
Crowne
of
life
,
he
must
be
faithfull
vnto
the
Death
.
It
is
not
sufficient
to
serue
God
in
youth
,
and
neglect
him
in
age
;
nor
to
worship
God
on
the
Sabbath
,
and
Satan
all
the
weeke
after
;
not
to
be
holy
amongst
those
which
are
holy
,
and
prophane
when
thou
commest
into
wicked
company
:
This
Wethercocke
Religion
cannot
stand
with
the
peace
of
a
good
Conscience
,
they
are
like
fire
and
water
,
light
and
darkenesse
,
one
must
of
necessity
expell
the
other
.
Prou.
4.23
.
Be
not
idle
therefore
or
secure
,
but
watch
diligently
ouer
thy selfe
,
and
Conscience
,
and
exercise
thy selfe
(
as
Saint
Paul
did
)
that
thou
maist
haue
alwayes
a
Conscience
voyd
of
offence
towards
God
,
Acts
24.26
.
and
towards
man
.
Thus
mayest
thou
get
this
blessed
peace
of
conscience
,
this
assurance
or
Reconciliation
betweene
God
and
thee
:
and
being
once
obtained
,
it
can
neuer
finally
bee
lost
:
Rom.
11.29
.
though
the
sense
of
it
may
bee
lost
for
a
time
;
the
grace
of
faith
and
holinesse
,
and
assurance
,
or
the
feeling
of
grace
being
hid
in
thee
,
as
the
Sun
vnder
the
clouds
,
Similitude
.
the
fire
couered
with
ashes
,
the
trees
in
the
winter
,
a
man
in
a
trance
,
or
the
like
,
The
true
way
of
a
Christian
to
the
new
Jerusalem
.
The
meanes
of
recouering
the
sense
of
true
peace
.
(
as
at
large
I
haue
shewed
,
in
another
Treatise
,
to
which
I
referre
thee
.
)
And
being
lost
for
a
time
,
thou
mayest
againe
recouer
it
;
and
the
sooner
,
and
with
more
ioy
,
if
thou
vse
the
good
meanes
,
those
holy
duties
which
are
helpfull
to
a
Christian
for
this
spirituall
exercise
.
As
first
,
priuate
,
frequent
,
and
feruent
prayer
to
God
for
his
grace
and
fauour
(
as
Dauid
did
;
)
Cast
mee
not
away
from
thy
presence
,
and
take
not
thy
holy
Spirit
from
mee
,
restore
vnto
me
the
ioy
of
thy
saluation
,
and
stablish
mee
with
thy
free
Spirit
:
Psal.
51.11.12
.
Secondly
,
the
remembrance
of
Gods
ancient
mercies
,
of
his
old
louing
kindnesse
towards
thee
,
keeping
thee
from
many
dangers
,
deliuering
thee
from
former
troubles
,
shewing
thee
many
fauours
,
which
he
hath
denied
to
others
:
this
may
perswade
thee
,
that
though
hee
hide
his
face
from
thee
for
a
time
,
yet
hee
will
not
finally
forsake
thee
;
for
whom
hee
loueth
once
,
he
loueth
him
for
euer
in
Christ
.
Thirdly
,
the
diligent
attendance
to
the
blessed
meanes
,
to
the
Word
and
Sacraments
,
vsing
them
religiously
,
with
prayer
,
fasting
,
meditation
,
and
practice
in
thy
life
and
conuersation
.
Fourthly
,
the
priuate
conference
with
the
learned
and
religious
Pastour
of
thy
soule
,
and
other
good
Christians
,
whose
prayer
,
counsell
,
and
experience
may
bee
a
comfort
vnto
thee
in
thy
spirituall
desertion
,
when
thou
wantest
the
feeling
of
this
blessed
peace
,
and
ioy
of
conscience
.
Lastly
,
the
often
confession
of
thy
sinnes
before
God
,
and
renewing
of
thy
repentance
,
1
Ioh.
1.18.9
,
Prou.
28.13
.
more
seriously
asking
pardon
and
forgiuenesse
;
and
in
all
humility
desiring
reconciliation
in
Christ
.
Thus
haue
the
Saints
of
God
;
and
thus
(
with
the
blessing
of
God
)
maiest
thou
recouer
this
peace
.
A
request
to
the
conscionable
Reader
.
And
here
,
for
this
last
point
,
let
me
beg
one
request
at
thy
hands
;
it
is
but
a
little
one
,
say
me
not
nay
:
I
desire
it
for
the
loue
of
God
,
2
Cor.
13.5
.
and
good
of
thine
owne
conscience
:
Once
a
weeke
at
least
(
if
not
once
a
day
)
shake
off
that
dead
security
,
in
which
the
world
lyeth
buried
,
and
spend
one
hower
in
examination
of
thy selfe
,
in
opening
the
booke
of
thy
conscience
,
in
confessing
thy selfe
to
God
,
and
humbling
thy
soule
before
him
:
Mat.
5.4
.
goe
into
thy
closet
,
and
shut
the
doore
after
thee
,
and
weepe
in
secret
for
thy
owne
sinnes
,
and
for
the
sins
of
others
,
that
God
may
bee
mercifull
vnto
thee
.
And
if
thy
hard
heart
will
not
bee
humbled
,
looke
backe
into
thy
life
past
,
and
call
to
remembrance
thy
old
impieties
,
yea
,
forget
not
the
sinnes
of
thy
youth
(
which
Dauid
prayeth
God
not
to
remember
)
but
spread
them
all
before
the
Lord
,
Psal.
25.6
.
and
aggrauate
them
by
the
seuerall
circumstances
,
that
thou
maist
see
how
farre
thou
hast
erred
from
the
law
of
God
,
which
is
a
glasse
to
shew
thee
thy
sinnes
:
yea
,
iudge
thy selfe
for
them
,
that
thou
maiest
not
bee
condemned
of
the
Lord
.
And
when
thy
Conscience
hath
found
thee
guilty
,
then
remember
the
direfull
vengeance
and
fearefull
iudgements
of
God
due
to
sinne
;
thinke
how
many
hells
thou
hast
deserued
,
if
God
should
enter
into
iudgement
with
thee
.
And
if
this
will
not
humble
thee
,
meditate
further
vpon
that
vnspeakeable
loue
of
God
to
thee
in
Christ
,
how
when
thou
wast
a
most
vile
and
wicked
miscreant
,
wallowing
in
the
gore
blood
of
thy
sinfull
corruption
,
Ezeck.
16.4
,
5
,
6
defiled
with
the
pollution
of
naturall
and
actuall
transgressions
,
when
none
eve
pittied
thee
,
nor
had
compassion
on
thee
;
yet
Christ
beholding
thy
misery
,
tooke
pitty
on
thy
estate
,
and
spared
not
his
owne
life
,
but
shed
his
precious
blood
to
the
death
;
yea
,
endured
the
wrath
of
his
Father
,
and
suffered
vnutterable
torments
to
procure
thy
peace
:
Luc.
22.44
.
his
Agony
was
a
witnesse
to
testifie
the
terrour
of
his
Soule
;
his
sweat
like
drops
of
blood
trickling
downe
to
the
ground
;
Mat.
27.29
.
his
blessed
head
crowned
with
thornes
;
his
holy
cheekes
buffeted
with
fists
;
his
backe
whipped
with
scourges
;
his
hands
and
feete
nailed
to
the
Crosse
,
and
his
side
pierced
with
a
speare
,
that
the
dearest
blood
of
his
most
precious
heart
gushed
out
amaine
:
yea
,
his
Passion
so
intolerable
that
he
cryed
out
in
the
bitternesse
of
his
soule
,
My
God
,
my
God
,
why
hast
thou
forsaken
mee
?
Mat.
27.46
.
And
consider
,
that
all
this
did
this
blessed
Lambe
suffer
to
purchase
thy
peace
.
And
if
this
will
not
moue
thee
,
Isaiah
5.4
,
5
,
6.
adde
thy
owne
vnthankefulnesse
,
the
abusing
of
those
many
and
good
graces
,
both
spirituall
and
temporall
which
God
hath
giuen
thee
;
the
often
crucifying
of
Christ
againe
by
thy
sinnes
,
and
grieuing
the
good
Spirit
,
by
whom
thou
art
sealed
to
the
day
of
redemption
.
And
if
thy
heart
bee
not
more
hard
then
Adamants
,
certainly
these
meditations
may
breake
it
in
peeces
.
But
if
all
this
doth
not
humble
thee
,
then
as
before
,
thou
oughtest
to
prepare
thy selfe
for
this
exercise
by
fasting
and
prayer
,
so
leaue
not
off
fasting
and
praying
,
and
crying
vnto
God
,
Ioel
2.12
,
13.
till
thy
heart
melt
with
sorrow
,
and
thy
eies
gush
out
with
riuers
of
waters
.
This
oughtest
thou
to
doe
for
thine
owne
sinnes
,
and
for
the
sinnes
of
the
Time
:
And
thus
shalt
thou
be
marked
in
the
time
of
vengeance
with
the
marke
of
Gods
fauour
:
Ezekiel
9.4
.
and
when
the
wicked
shall
perish
in
the
common
destruction
,
thou
shalt
haue
peace
.
And
to
draw
towards
a
conclusion
of
this
;
let
nothing
hinder
thee
from
this
examination
,
and
humiliation
of
thy
soule
:
But
bee
sure
to
put
it
in
practice
,
whosoeuer
thou
art
;
or
how
great
soeuer
thy
calling
or
occasions
bee
:
for
the
greater
thou
art
,
the
more
neede
hast
thou
of
familiar
acquaintance
with
God
,
of
often
conference
with
him
in
this
kinde
,
for
thy
good
,
because
God
is
greater
then
all
.
Neglect
it
not
therefore
,
whether
thou
be
old
or
young
,
high
or
low
,
Magistrate
,
or
Minister
,
noble
or
ignoble
,
rich
or
poore
,
man
or
woman
,
of
what
state
,
or
calling
,
or
condition
soeuer
thou
bee
:
especially
forget
it
not
then
when
thou
art
to
draw
neare
vnto
God
,
in
receiuing
of
the
holy
and
blessed
Sacrament
,
the
Communion
of
the
body
and
blood
of
Christ
,
for
the
worthy
partaking
whereof
,
1
Cor.
11.28
,
29
thou
oughtest
to
prepare
thy selfe
as
thou
wouldest
doe
if
thou
wert
that
hower
to
die
,
and
to
passe
either
to
heauen
or
hell
,
to
eternall
ioy
,
or
eternall
woe
.
Be
sure
at
that
time
therefore
to
put
in
practice
this
examination
and
humiliation
of
thy
soule
,
that
vpon
thy
confession
and
contrition
thou
maiest
haue
absolution
at
the
hand
of
God
,
or
of
his
Minister
,
(
if
thou
finde
it
needefull
to
procure
thy
peace
.
)
Passe
it
not
ouer
sleightly
,
but
presse
it
to
the
full
,
till
the
good
Spirit
make
thee
to
cry
Abba
father
with
confidence
in
Christ
Iesus
,
Rom.
8.15
,
16.
and
witnesse
to
thy
spirit
,
that
thou
art
the
child
of
God
;
for
by
this
the
league
of
peace
between
thy
God
and
conscience
shall
bee
renewed
and
preserued
.
And
Conscience
thus
made
quiet
,
is
as
a
Castle
of
defence
,
or
wall
of
brasse
vnto
the
Saints
.
1
Cor.
1.12
.
This
made
S.
Paul
speake
boldly
,
and
in
middest
of
miseries
reioyce
in
this
the
testimony
of
his
conscience
.
Augustinus
lib.
cont.
Secundin
.
Manichaeum
Sentiasde
Augustino
quicquid
libet
,
sola
in
oculis
dei
conscientia
non
accuset
.
This
was
a
comfort
vnto
good
S.
Augustine
,
accused
by
Secundinus
,
that
he
had
forsaken
Paganisme
and
followed
Christ
for
hope
of
temporall
preferment
;
I
care
not
(
saith
the
Father
)
what
other
men
doe
say
,
because
my
conscience
cleareth
mee
.
Lastly
,
this
moued
the
holy
Martyres
,
most
willingly
to
vndergoe
such
cruell
deaths
,
and
hellish
torments
,
and
all
for
Christ
;
because
their
Conscience
was
to
them
a
heauen
of
ioy
,
euen
in
a
hell
of
griefe
,
of
sorrow
.
This
is
the
benefit
of
a
blessed
Conscience
,
which
the
Saints
shall
then
receiue
at
full
when
as
the
Booke
of
Conscience
shall
be
opened
.
Rules
of
Counsell
to
get
and
preserue
a
good
Conscience
.
A
word
of
Counsell
before
I
end
this
Booke
.
To
get
and
keepe
a
good
and
quiet
Conscience
,
take
these
rules
with
you
for
a
guide
to
all
the
rest
.
Since
that
your
Conscience
is
and
shall
bee
both
a
witnesse
and
a
iudge
;
First
labour
rightly
to
informe
your
Conscience
,
lest
blindnesse
lead
your
Conscience
out
of
the
way
,
and
then
shee
erre
in
iudgment
.
And
next
,
since
Conscience
is
alwaies
neare
at
hand
,
being
placed
of
God
within
you
,
be
sure
to
aduise
with
Conscience
before
you
haue
vndertaken
any
action
.
First
aske
her
counsell
whether
it
be
lawful
which
you
intend
to
do
or
no
:
&
if
your
conscience
doubt
,
then
stay
your
heart
,
your
tongue
,
your
hand
;
nor
thinke
,
nor
speake
,
nor
doe
before
your
Conscience
be
resolued
.
For
as
S.
Paul
affirmes
,
that
what
is
not
of
faith
is
sinne
;
Rom.
14.23
.
In
Roman
.
so
Origen
,
Fulgentius
,
Augustine
,
Chrysostome
,
Aquinas
,
with
the
Schooles
,
&
all
the
Current
of
our
late
Diuines
conclude
that
case
of
Conscience
.
Doe
nothing
doubting
therefore
;
but
if
your
conscience
once
be
quiet
,
then
be
you
sure
to
obey
the
checke
of
Conscience
,
sinne
not
against
it
,
for
he
that
sins
against
his
conscience
,
loseth
the
sweete
society
of
a
good
,
and
getteth
the
trembling
company
of
an
euill
conscience
.
The
close
of
this
Booke
.
Be
alwaies
guided
therfore
by
a
well
informed
conscience
,
directed
by
the
Law
and
Word
of
God
;
thus
shall
you
still
enioy
that
blessed
peace
,
euen
when
the
Booke
of
Conscience
shall
be
opened
.
The
third
Booke
.
The
Booke
of
Life
.
And
thus
you
haue
heard
the
second
Booke
,
the
Booke
of
Conscience
.
A
word
in
briefe
of
the
third
and
last
.
And
this
is
Liber
vitae
,
the
Booke
of
Life
:
Of
this
Booke
you
may
read
in
diuers
places
of
the
holy
Scripture
.
Moses
speakes
of
it
to
God
.
Exod.
32.32
.
Dauid
rehearseth
it
:
Psal.
69.28
.
So
doth
the
Prophet
Isaiah
.
Chapter
4.3
.
and
in
Daniel
it
is
remembred
.
Dan.
12.1
.
Reioyce
(
saith
our
Sauiour
)
because
your
names
are
written
in
heauen
;
Luc.
10.20
.
S.
Paul
calleth
it
the
Booke
of
life
,
in
which
the
names
of
the
Saints
are
written
,
Phil.
4.3
.
So
doth
S.
Iohn
,
Reuel.
3.5
.
And
so
it
is
named
in
my
Text
;
And
another
Booke
was
opened
,
which
is
the
Booke
of
life
.
Explication
.
By
this
Booke
some
vnderstand
Christ
himselfe
,
Foelix
Bidembachius
prompt
.
exequ
.
Class
.
9.
Them
.
31.
in
whom
wee
were
chosen
before
the
foundation
of
the
world
,
God
hauing
predestinated
vs
vnto
the
adoption
of
children
by
Christ
vnto
himselfe
,
as
S.
Paul
speakes
,
Ephes.
1.4
,
5.
And
into
whom
(
being
wild
Oliues
by
nature
)
wee
are
ingrafted
by
grace
;
and
stand
by
faith
,
Rom.
11.17
.
and
19
verses
.
And
in
whom
the
Saints
Elect
doe
and
shall
abide
,
as
the
branches
in
the
Vine
.
Ioh.
15.5
.
Christ
dwelling
in
them
and
they
in
him
.
1
Ioh.
3.24
.
And
in
whom
they
shall
bee
found
at
the
day
of
iudgement
:
for
,
At
that
day
yee
shall
know
,
saith
Christ
,
that
I
am
in
the
Father
,
and
you
in
mee
,
and
I
in
you
.
Ioh.
14.20
.
And
being
found
in
Christ
when
the
Bookes
are
opened
,
they
shall
certainly
be
saued
:
for
that
of
S.
Paul
is
now
and
shall
bee
alwaies
true
;
There
is
no
condemnation
to
them
that
are
in
Christ
Iesus
.
Rom.
8.1
.
Perkinsus
expositione
symboli
.
Zanchius
de
libro
vitae
.
Others
vnderstand
this
Booke
not
of
Christ
himselfe
,
but
of
that
Decree
,
and
minde
or
purpose
of
God
,
in
which
hee
hath
set
downe
all
those
,
whom
in
and
by
Christ
,
according
to
the
counsell
of
his
owne
will
hee
hath
ordained
to
life
eternall
.
The
Lord
knoweth
who
are
his
.
2
Tim.
2.19
.
that
is
,
whom
hee
hath
chosen
to
life
and
happinesse
.
If
it
be
taken
in
eyther
sense
:
first
,
of
Christ
himselfe
,
who
is
Arbor
vitae
,
the
Tree
of
life
;
and
Liber
exemplaris
,
a
liuing
exemplary
Book
;
the
characters
of
whose
most
vpright
steps
wee
should
learne
to
imitate
in
all
our
actions
;
and
who
in
some
respect
may
well
bee
called
The
Booke
of
life
.
Or
of
that
other
Booke
,
the
booke
of
Gods
decree
,
which
is
truely
and
properly
the
Booke
of
Life
.
It
is
true
of
both
,
that
both
these
shall
bee
opened
at
that
day
of
Assises
;
that
which
now
is
secret
shall
then
bee
shewed
to
all
;
it
shall
then
bee
knowne
whose
names
are
written
in
Christ
;
or
whom
God
hath
decreed
to
life
eternall
.
All
these
Bookes
shall
be
opened
;
the
Booke
of
Gods
prescience
,
the
Booke
of
mans
Conscience
,
and
the
Booke
of
life
.
And
according
to
these
Bookes
,
examination
shall
bee
taken
of
the
prisoners
,
and
euidence
giuen
vnto
the
Iudge
;
and
as
this
is
giuen
so
shall
the
sentence
bee
declared
.
Vse
.
1
O
happie
,
thrice
happie
then
shall
that
man
bee
,
in
the
Booke
of
whose
conscience
shall
bee
found
those
characters
of
faith
and
righteousnesse
,
which
may
agree
to
those
are
written
in
the
Booke
of
Life
:
For
as
in
time
of
Grace
,
there
is
no
man
truly
giueth
his
name
to
Christ
,
or
relisheth
aright
his
Gospell
,
but
they
whose
names
are
written
in
the
Booke
of
Life
:
So
in
that
time
of
iudgment
there
is
none
shall
be
found
written
in
that
Booke
of
Life
,
but
those
who
in
the
time
of
mercy
haue
had
within
their
hearts
and
consciences
imprinted
,
as
in
a
Booke
,
Heb.
11.6
.
Heb.
12
14.
those
golden
letters
both
of
faith
and
holinesse
at
lest
in
such
a
measure
as
God
in
Christ
hath
promised
to
accept
,
For
as
of
old
in
the
returne
from
the
captiuity
of
Babylon
,
those
Iewes
,
who
could
not
find
the
writing
of
their
Genealogie
,
and
shew
their
Fathers
house
,
were
put
from
all
their
Offices
as
vncleane
,
and
might
not
bee
in
number
of
the
Priests
:
Nehemiah
7.64
.
So
in
that
Generall
returne
from
the
Captiuity
of
Babylon
,
the
Babylon
of
this
world
,
Brightmannus
in
Apocalyps
.
those
only
shall
haue
places
in
the
Church
Tryumphant
,
and
liue
as
Kings
and
Priests
with
Christ
,
who
can
bring
forth
this
written
Booke
,
(
the
Booke
of
Faith
and
Holinesse
in
their
hearts
and
consciences
)
as
a
true
Copie
or
Counterpane
of
that
Booke
of
Life
,
and
proue
themselues
by
Faith
and
Holinesse
to
bee
the
Sonnes
of
God
.
For
as
God
hath
elected
vs
to
Happinesse
in
the
Kingdome
of
glory
,
which
is
the
end
at
which
we
ayme
,
and
which
wee
endeuour
to
obtaine
;
so
hath
he
chosen
vs
to
Faith
and
Holinesse
(
which
are
the
meanes
to
bring
vnto
that
end
,
)
as
Saint
Paul
witnesseth
,
Ephes.
1.4
.
Vse
.
2
And
therefore
woe
and
misery
shall
bee
vnto
the
wicked
,
whose
Booke
of
Conscience
is
not
faire
and
white
like
to
the
Saints
,
made
glorious
with
the
engrauen
forme
of
righteousnesse
(
imputed
and
inhaerent
:
)
But
foule
and
blacke
,
in
which
they
dayly
write
enormous
crimes
,
and
euery
moment
spot
their
Soules
with
foule
impieties
.
So
that
there
is
no
agreement
with
their
Booke
of
Conscience
,
and
the
Booke
of
Life
,
and
therefore
(
without
true
repentance
while
the
Sun
doth
shine
,
and
day
of
Grace
doth
last
)
in
stead
of
Life
,
&
Heauen
of
ioy
,
a
Death
,
and
Hell
of
woe
,
shall
be
their
portion
.
O
then
beloued
,
Application
.
Origen
,
Hom.
5.
in
Leuit.
if
(
as
Origen
obserues
)
when
a
cause
is
to
bee
pleaded
before
an
earthly
Iudge
,
which
concerneth
a
Title
of
Land
,
vpon
the
least
feare
or
doubt
,
a
man
will
bee
so
carefull
and
watch
so
diligently
,
that
all
things
may
bee
in
readinesse
:
his
witnesse
prepared
,
his
Counsell
informed
,
that
the
best
of
his
cause
may
be
opened
,
and
(
if
it
bee
possible
)
the
Iudge
before-hand
possessed
,
that
the
right
is
on
his
side
,
though
it
be
(
as
often
it
proues
to
be
)
on
the
contrary
.
How
much
more
carefull
should
euery
Christian
bee
,
to
prepare
himselfe
,
that
hee
may
bee
in
a
readinesse
before
that
tribunall
Seat
of
Christ
,
when
his
title
to
heauen
it selfe
shall
be
called
in
question
;
and
except
his
euidence
be
good
,
and
assurance
firme
in
the
law
of
faith
,
he
shall
lose
not
a
Cottage
,
but
a
Kingdome
,
the
Kingdome
of
Heauen
,
(
that
light
and
life
of
glory
)
and
be
cast
into
vtter
darkenesse
,
where
shall
bee
weeping
and
gnashing
of
teeth
:
Mat.
25.30
.
It
deepely
concerneth
euery
Christian
therefore
to
haue
a
care
of
this
in
all
their
actions
,
especially
those
men
vnto
whose
care
and
conscience
is
committed
the
execution
of
Iustice
and
Iudgment
.
Because
such
are
publike
persons
,
and
at
that
day
of
Assises
when
the
Iudgement
Seate
is
set
,
and
the
Bookes
are
opened
:
Daniel
7.10
.
They
shall
giue
account
vnto
God
both
for
their
owne
soules
,
and
the
soules
of
others
(
of
all
those
whom
God
at
any
time
hath
deliuered
to
their
charge
)
for
looke
what
good
hath
followed
by
their
care
and
faithfulnesse
in
their
seuerall
places
;
they
shall
not
lose
their
reward
:
the
reward
of
glory
shall
be
giuen
them
.
And
looke
what
euill
shall
ensue
,
by
their
negligence
or
vnfaithfull
dealing
,
they
shall
not
lose
their
reward
;
the
reward
of
shame
&
confusion
shall
be
their
portion
:
For
the
bookes
shall
opened
,
and
God
will
render
to
euery
one
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
according
to
their
workes
.
A
particular
Exhortation
&
Application
to
the
Auditory
.
Euseb.
lib.
10.
c.
1.
Bellarm.
descriptor
.
One
word
therefore
of
Exhortation
to
you
my
Auditors
in
particular
,
who
(
by
Gods
prouidence
)
at
this
time
are
appointed
for
the
execution
of
Iustice
,
and
I
haue
done
.
It
was
decreed
in
that
first
generall
Councell
holden
at
Nice
,
about
the
yeare
of
our
Lord
three
hundred
and
thirty
,
in
which
,
that
wicked
Heresie
of
Arius
,
was
condemned
by
the
consent
of
three
hundred
and
eighteene
Fathers
,
(
as
Ecclesiasticall
Histories
relate
)
That
to
preuent
the
dangers
which
delay
might
bring
to
the
Church
,
there
should
be
twice
euery
yeere
a
Prouinciall
Synod
,
or
Councell
,
of
the
Bishops
,
in
which
they
should
examine
all
cases
of
Controuersie
,
and
end
them
to
procure
peace
of
the
Church
;
the
first
of
these
Councels
was
held
,
Ante
dies
Quadragesimae
,
before
the
time
of
Lent
,
and
the
Second
Circa
tempus
Autumni
about
the
time
of
Autumne
(
as
it
is
expressed
in
the
first
Canon
of
that
Nicen
Councell
.
)
And
the
like
commendable
custome
hath
long
since
beene
instituted
in
this
Kingdome
for
temporall
gouernment
in
the
time
of
King
Henry
the
second
,
that
wise
and
learned
Prince
,
(
as
some
writers
affirme
)
since
whom
Itinerary
Iudges
,
Boterus
.
(
like
Samuel
that
patterne
of
Iustice
)
haue
had
both
their
Circuit
and
Center
.
For
as
Samuel
went
from
yeare
to
yeare
in
Circuit
to
Bethel
,
and
Gilgal
,
and
Mizpeh
,
and
iudged
Israel
in
all
those
places
;
and
returned
to
Ramah
(
that
Center
of
Iustice
)
where
he
iudged
Israel
againe
,
and
built
an
Altar
vnto
the
Lord
,
(
as
you
may
read
)
1.
Samuel
.
7.17
.
Westminster
the
Center
of
Iustice
.
So
is
it
also
with
vs
,
(
blessed
be
God
for
it
)
vnder
our
Royall
Moses
,
(
whose
peace
and
prosperity
God
long
continue
amongst
vs
,
and
let
our
hearts
answer
,
Amen
,
Amen
.
)
we
haue
our
learned
and
religious
Samuels
,
our
iust
and
righteous
Iudges
,
which
(
for
our
vnspeakeable
benefit
)
come
home
vnto
vs
,
into
euery
Shire
and
corner
of
the
Land
;
executing
Iustice
and
Iudgement
,
for
the
maintenance
of
vertue
,
and
punishment
of
vice
.
And
in
that
Common
place
of
Iustice
,
whither
they
returne
as
to
their
Center
,
at
Termes
appointed
sitting
on
Thrones
of
Iustice
,
and
weighing
each
mans
Cause
with
an
equall
ballance
,
both
in
Law
and
Conscience
,
that
the
oppressed
may
be
deliuered
,
and
wrong
dealers
punished
.
These
(
like
Conscience
)
are
Demi-Gods
on
earth
:
(
I
say
ye
are
Gods
,
saith
the
Psalmist
)
to
whom
is
appointed
from
God
and
our
gracious
King
,
this
high
and
honorable
office
,
Psal.
for
the
glory
of
God
,
and
good
of
the
Kingdome
.
And
for
whom
,
as
S.
Paul
exhorteth
,
Supplications
,
and
prayers
,
and
intercessions
,
and
giuing
of
thankes
is
to
be
made
,
that
we
may
lead
a
quiet
and
a
peaceable
life
,
in
all
godlinesse
and
honesty
,
1
Tim.
2.2
.
To
speak
in
particular
therefore
to
you
my
honorable
Lords
,
I
must
say
as
S.
Bernard
sometimes
said
to
his
Auditors
,
Non
est
mea
humilitatis
dictare
vobis
:
It
is
not
for
my
humility
to
dictate
vnto
you
,
or
tell
you
what
you
should
doe
:
I
know
you
are
wise
,
you
are
learned
,
you
are
religious
,
the
booke
of
your
Conscience
is
already
opened
:
and
therefore
mercy
and
iudgement
,
law
and
conscience
,
will
be
your
guide
in
all
things
.
And
for
this
I
will
pray
,
that
casting
your
eyes
vpon
this
vision
,
and
viewing
euery
part
of
it
at
your
leasures
,
August
.
lib.
de
fide
ad
monach.
In
Christi
Judicio
sine
acceptatione
personarum
,
sine
ambitu
potestatum
,
aequaliter
iudicabuntur
Domini
&
serui
,
diuites
&
pauperes
.
Plutarch
.
in
vitis
illustr.
comparatione
Numa
&
Lycurgi
.
Magister
Sent.
lib.
2.
distinct
.
26.
Aquinas
prim
.
secund.
qu.
109.
art.
9.
you
may
take
the
example
of
Christ
to
be
your
patterne
;
that
auoiding
those
dangerous
flatterers
,
(
friends
in
shew
,
but
enemies
in
substance
)
that
is
,
loue
or
hatred
,
feare
or
couetousnesse
(
by
which
iudgement
is
often
peruerted
)
you
may
be
endued
with
Iustice
and
Fortitude
,
(
like
Numa
and
Lycurgus
,
those
two
famous
Gouernours
)
and
being
armed
with
vertue
as
with
an
inuincible
shield
,
keepe
the
Castle
of
a
good
Conscience
inuiolable
.
Thus
shall
ye
find
that
peace
of
Conscience
(
that
most
happy
companion
of
a
righteous
man
)
euen
when
the
booke
of
Conscience
shall
bee
opened
.
S.
Augustine
in
his
Enchiridon
,
Chapter
the
thirty
two
,
the
Master
of
the
Sentences
,
Aquinas
,
and
the
Schoole
men
vpon
them
,
obserue
a
twofold
grace
of
God
necessary
for
a
Christian
:
the
first
is
Gratia
praeueniens
,
a
preuenting
grace
,
to
prepare
our
wils
and
hearts
to
workes
of
pietie
.
The
second
is
Gratia
subsequens
,
a
subsequent
grace
,
to
assist
and
helpe
vs
forward
in
well
doing
.
And
in
like
manner
there
is
a
twofold
Iustice
necessary
for
the
well
gouerning
of
a
Common-wealth
;
the
first
is
Iustitia
praeueniens
,
a
preuenting
Iustice
,
to
encourage
to
vertue
,
and
by
timely
punishments
to
keepe
from
greater
mischiefes
:
The
second
is
Iustitia
puniens
,
punishing
iustice
,
to
cut
downe
vice
with
extremity
,
when
the
wound
is
growne
incurable
.
Psal.
201.1
.
The
first
is
mercy
,
the
second
iudgement
:
The
first
hath
place
in
criminall
,
the
second
in
capitall
offences
.
Of
the
first
many
a
one
may
say
,
and
that
truly
;
Periissem
nisi
periissem
,
I
had
perished
,
vnlesse
I
had
perished
;
if
I
had
not
beene
punished
for
idlenesse
,
drunkennesse
,
or
prophanenesse
,
I
had
beene
punished
for
theft
,
or
murder
,
or
worse
impieties
.
And
of
the
second
many
a
one
hath
said
(
and
that
as
truly
)
Si
periissem
,
non
periissem
;
If
I
had
beene
punished
by
my
parents
or
gouernours
,
or
magistrats
,
for
lesser
faults
,
I
had
not
now
been
punished
with
this
shamefull
death
,
for
so
foule
and
horrible
a
wickednesse
:
(
this
you
may
often
heare
if
you
bee
present
at
the
execution
of
such
Malefactors
.
)
So
that
as
many
a
man
doth
suffer
death
for
his
owne
offences
;
so
is
many
a
man
hanged
,
for
the
negligence
of
his
Parents
,
or
Masters
,
or
Gouernours
,
who
should
by
timely
punishments
haue
preuented
such
danger
.
Thankes
bee
to
God
we
haue
many
worthy
Iudges
in
this
Kingdome
,
who
are
carefull
,
and
zealous
for
the
execution
both
of
the
one
and
other
Iustice
.
But
the
care
of
them
is
not
sufficient
,
without
the
helpe
and
assistance
of
others
:
For
though
they
be
Gods
,
yet
are
they
not
Omniscient
,
they
cannot
see
all
offences
,
nor
know
all
offenders
.
There
bee
many
sinnes
which
cry
for
Vengeance
,
and
yet
the
cry
of
them
is
eyther
stopped
before
it
commeth
to
their
Eares
,
or
else
the
sins
themselues
(
like
painted
Harlots
)
are
so
guilded
ouer
with
colours
of
deceit
,
that
their
vgly
countenances
cannot
bee
seene
,
and
by
this
meanes
they
escape
vnpunished
.
I
must
now
therefore
turne
my
speech
vnto
you
who
are
Assistants
and
Helpers
in
the
Execution
of
Iustice
.
And
for
such
who
are
of
a
Higher
Order
appoynted
as
Iudges
in
priuate
Sessions
for
punishment
of
lesser
offences
,
and
to
binde
ouer
the
rest
to
the
Examination
and
Tryall
of
this
Greater
Assises
:
I
may
speake
it
with
Ioy
,
for
the
Honour
and
credit
of
this
Countrey
,
(
In
which
I
am
yet
but
a
stranger
)
I
know
some
,
and
I
haue
heard
of
many
Honorable
,
Worshipfull
,
Learned
,
and
Religious
Iustices
;
whose
care
and
Conscience
is
dayly
published
in
their
seuerall
Circuits
by
their
seuerall
actions
.
(
And
I
pray
God
yee
may
goe
on
in
sincerity
of
soule
and
Conscience
;
knowing
for
certaine
,
yee
shall
not
lose
your
reward
,
when
the
Bookes
shall
bee
opened
,
and
that
day
of
Refreshing
shall
come
.
Acts
3.19
.
)
Last
of
all
,
for
Inferiour
Officers
,
who
are
either
to
informe
the
Court
by
their
Presentments
according
to
Oath
and
Articles
giuen
in
charge
,
or
else
to
prosecute
and
see
Iustice
executed
,
when
information
and
sentence
is
giuen
:
I
doubt
not
but
amongst
these
also
there
are
many
honest
,
religious
and
conscionable
men
,
who
will
doe
their
best
both
for
preuenting
and
punishing
Iustice
.
But
if
all
bee
such
,
what
meaneth
then
this
bleating
of
the
Sheepe
,
&
lowing
of
the
Oxen
,
&
voyce
of
King
Agag
,
which
still
sound
in
our
eares
?
(
as
Samuel
told
Saul
,
1.
Sam.
15.14
.
)
whence
is
there
so
many
impieties
that
still
lurke
in
Corners
oftentimes
daring
to
Out-face
the
Law
,
and
in
spite
of
reprehension
continue
amongst
vs
?
Similitude
.
This
sheweth
plaine
,
that
as
there
is
Iustitia
the
free
course
of
Iustice
,
amongst
such
who
are
friends
of
Conscience
and
Equity
:
so
there
is
Iustitiam
,
a
stay
and
stoppe
of
the
Current
of
Iustice
amongst
those
who
for
feare
,
or
affection
,
or
corruption
,
Wiliel
〈…〉
Linwood
de
purgatione
Canonica
.
spare
to
punish
impiety
.
There
is
a
rule
in
the
Canon
Law
,
that
if
a
man
bee
Defamed
,
apud
bonos
,
&
graues
,
amongst
good
,
and
graue
men
(
being
presented
to
the
Ordinary
)
hee
may
be
enioyned
his
purgation
,
Cum
Sexta
manu
honestorum
virorum
:
with
six
of
his
honest
Neighbours
,
and
if
hee
faile
in
this
,
be
put
to
his
Penance
.
It
it
much
to
bee
feared
that
if
some
inferiour
Officers
were
put
to
this
Tryall
,
they
would
faile
in
purgation
,
and
for
their
Periury
haue
Penance
enioyned
them
.
And
happie
were
they
if
this
might
wash
out
the
blots
of
their
Consciences
;
yea
seuen
yeares
penance
(
as
was
long
since
decreed
in
the
Ancient
Canons
,
Canon
.
Fabian
.
for
such
kinde
of
Offenders
.
)
But
woe
bee
to
that
soule
whose
Conscience
is
spotted
with
that
soule
impurity
.
The
stay
of
Iustice
is
like
the
stay
of
a
current
,
or
running
streame
,
it
will
on
a
sudden
ouerflow
the
bankes
;
and
if
it
haue
not
passage
,
spoyle
a
whole
Countrey
.
It
were
farre
better
that
one
rotten
member
should
be
cut
off
from
the
body
,
then
the
whole
body
perish
:
and
much
more
profitable
that
one
corrupt
Officer
should
be
seuerely
punished
,
then
that
Execution
,
which
is
the
Life
of
Law
,
should
be
put
to
death
.
I
haue
heard
of
a
complaint
in
some
Countryes
remote
,
that
when
the
Churchwardens
haue
presented
offenders
,
they
haue
beene
called
to
the
Court
,
and
paying
their
Fees
,
the
Chancellors
,
or
Officials
,
or
their
Deputies
,
or
Surrogates
,
haue
presently
dismissed
them
,
and
so
the
businesse
ended
;
no
reformation
,
no
penance
enioyned
,
no
satisfaction
to
the
Congregation
.
And
the
Constables
and
inferiour
Officers
haue
complained
as
much
of
Temporall
proceedings
.
But
I
hope
there
is
no
such
complaint
can
iustly
be
taken
vp
in
these
parts
of
the
world
.
Omnia
venalia
Romae
,
Al
things
are
vendible
at
Rome
:
but
for
Bribery
&
Periury
,
let
them
not
be
heard
of
in
our
Land
;
for
both
are
abhominable
,
and
Periury
aboue
all
is
a
crying
wickednesse
.
I
haue
read
of
an
excellent
law
amongst
the
Turkes
,
that
,
If
any
man
did
sweare
,
his
tongue
should
bee
shaued
and
washed
in
vineger
.
If
all
false
swearers
amongst
Christians
had
receiued
this
punishment
,
wee
should
not
heare
a
complaint
of
so
many
knaues
of
the
post
,
who
are
not
ashamed
to
say
one
to
another
,
Lend
my
friend
an
oath
this
Assises
,
and
I
will
lend
thy
friend
an
oath
the
next
.
A
fearefull
saying
;
for
while
they
lend
an
oath
to
their
friend
,
they
forfeit
their
soules
to
the
Deuill
.
A
watchword
to
the
Iurymen
Take
heed
of
this
all
you
who
are
called
to
giue
in
euidence
,
or
who
are
empannelled
on
any
Iury
,
either
for
tryal
of
rights
,
or
of
life
and
death
,
which
is
most
dangerous
;
let
not
feare
nor
fauour
draw
you
from
iustice
,
but
stand
out
boldly
with
courage
in
a
rightfull
cause
.
Sinne
not
against
your
Conscience
;
for
though
the
Papists
may
tell
you
,
M.
Parsons
Reckon
.
cap.
4.
Sect.
11.
Pag.
265.
&
pag.
64.
Bulla
●ii
Quin.
confirmed
by
Greg.
13
against
Qu.
Elizabeth
.
that
Aequiuocation
is
lawfull
;
or
the
Iesuits
preach
,
that
the
Pope
can
absolue
from
an
Oath
;
(
yea
,
the
Oath
of
Alleageance
,
that
a
Subiect
may
take
armes
against
his
Prince
,
or
by
treason
murther
a
Magistrate
who
is
not
of
their
Religion
)
yet
Christ
Iesus
taught
no
such
doctrine
,
nor
his
Apostles
,
nor
the
ancient
Fathers
of
the
Church
;
nor
doth
the
Church
of
England
approue
it
.
Deceiue
not
your selues
therefore
,
but
informe
your
consciences
aright
,
and
giue
euidence
thereafter
.
Conclusion
.
And
to
conclude
all
;
Zech.
5.2
,
3
,
4.
Read
at
your
leasures
that
fift
Chapter
of
the
Prophecy
of
Zechary
,
the
second
,
third
,
and
fourth
Verses
:
And
thinke
on
that
fearefull
curse
which
shall
remaine
in
the
house
of
the
false
swearer
,
and
consume
it
with
the
timber
and
stones
thereof
.
And
remember
this
vision
(
a
part
of
which
is
my
Text
)
that
as
certainly
as
there
is
now
a
particular
Assises
,
wherein
you
are
now
to
giue
euidence
or
verdict
,
and
to
assist
in
the
iudgment
of
others
;
so
the
time
shall
come
,
when
there
shall
bee
a
generall
Assises
,
wherein
Christ
Iesus
,
that
Prince
of
righteousnesse
,
shall
be
the
Iudge
;
wherein
you
your selues
shall
bee
the
Prisoners
(
for
none
are
excepted
;
)
wherein
the
Bookes
shall
bee
opened
;
the
Booke
of
Gods
prescience
,
the
Booke
of
euery
mans
particular
Conscience
,
and
the
Booke
of
Life
.
And
the
Dead
both
small
and
great
,
yea
both
dead
and
liuing
;
euery
man
,
and
euery
woman
that
are
,
or
haue
beene
,
or
shall
be
hereafter
in
the
world
,
they
shall
all
stand
before
God
,
and
bee
iudged
of
those
things
which
are
written
in
the
Bookes
according
to
their
workes
.
In
the
feare
of
God
therefore
labour
earnestly
to
get
and
preserue
a
good
Conscience
in
all
your
actions
,
and
pray
with
feruency
for
the
assistance
of
Gods
gracious
Spirit
;
and
my
prayer
shall
be
the
same
for
you
all
,
which
S.
Pauls
once
was
for
his
Christian
Thessalonians
;
That
the
very
God
of
peace
will
sanctifie
you
throughout
;
1
Thes.
5.23
.
and
I
pray
God
,
that
your
whole
spirit
and
soule
and
body
may
bee
preserued
blamelesse
vnto
that
comming
of
our
Lord
Iesus
Christ
:
To
whom
with
the
Father
and
the
blessed
Spirit
bee
ascribed
all
honour
,
and
power
,
and
glory
;
all
might
,
and
maiesty
,
and
dominion
,
now
and
for
euer
.
AMEN
.
Blessed
are
all
they
who
remember
that
last
,
great
,
and
generall
Assises
,
when
those
Bookes
shall
bee
opened
;
and
endeauour
to
get
and
preserue
a
good
,
a
pure
,
and
a
peaceable
Conscience
in
all
their
thoughts
,
words
,
and
workes
.
The
grace
of
our
Lord
Iesus
Christ
,
the
loue
of
God
the
Father
,
and
the
sweet
and
comfortable
fellowship
of
God
the
Holy
Spirit
bee
with
vs
,
blesse
,
preserue
and
keepe
vs
,
and
euery
one
of
his
Saints
and
Seruants
,
both
in
bodies
,
in
soules
,
in
estates
and
good
names
,
from
all
dangers
,
and
from
all
our
enemies
,
both
spirituall
and
temporall
,
the
rest
of
this
day
,
and
for
euermore
.
AMEN
.
FINIS
.
Gloria
Trin-uni
Deo
.