OF THE Conscience.  
A DISCOURSE wherein is plainly declared, the unspeakable joy, and comfort of a good Conscience, and the intolerable grief and discomfort of an evil Conscience.  
MADE BY JOHN Woolton, Minister of the Gospel.  
ANNO. 1576.  
¶ Imprinted by H. jackson, for Humfery toy.   

¶ TO THE RIGHT worshipful, Sir john Jylbert, knight, john Woolton wisheth prosperous success in all worldly affairs: and in the life to come, immortal felicity.  
AMONG MAny worthy and divine lessons, which Seneca gave unto Lucilius, touching the leading of an honest and godly life: he borroweth one of the Epicure, in mine opinion not to be accounted the meanest, which he would have his friend to imprint diligently and deeply in the bottom of his breast. Let us 
Senecca lib. 10. epist. 11.  so live (saith he) as if the eyes of all men were bend toward us: let us so study and devise with ourselves when we are alone, as if strangers did view our secret cogitations. 
Cur actions and deeds always vicegod.  Many faults and mischiefs shalt thou avoid: if thou imagine that thou hast a witness of thy doings always at thy elbow. Which lesson every christian aught to learn, not imagining (as Seneca would have us) that Cato Lelius, or some such grave man; dy● always with open eyes look upon us: but persuading ourselves as the truth is in deed, that we have with us always present, waking & watching us, a sage and grave Censor of life & manners (our conscience 
The Conscience in steed of a thousand witnesses.  I say) which according to the como●● proue● be is in steed of a thousand witnesses, This conscience so wonderfully frami● and fashioned in man by ahnighty God, to be a witness & an informer of mankind 
●●lans conscience is a scoolemester vuto him.  and of the law of Nature, which common death things that be honest, & forbiddeth th●● contrary. Sommone●●● us as it were before the tribunal feat of God, sometime accusing, sometime excusing, now punishing and now absolving us; for God did of his good will and upright justice ordain this watchman in our Nature, that joy should follow laudable and honest actions: and contrariwise Sorrow, abominable and desperate deeds: that anguish and dolour might be a continual torme●●ter of ungodliness, and a destroyer of rebellious natures. There can nothing hap 
The ve●ntion to a corrupt Conscience.  to a mortal man more grievous, heaup, or miserable than a guilty Conscience, which all those that are delighted with the filthiness of sin, are compelled to carry about with them, as a book of notes wherein they writ all 
Chrisost in psal. 50.  their offences. Whereof Bernhard speaketh after this manner. An evil Conscience is a witness of our debts, a judge, a tormenter, 
Bernhardus.  she accuseth us, she judgeth us, she punisheth us, and she condemneth us, which if it lie hide for a time yet it breaketh out at the last, especially at the hour of death, and giveth 
The desperate end of 〈◊〉 wilfully against their Conscience.  a thousand evidences against men▪ Whereof julian the Apostata, Henry king of France, james Latomus of Lovayne, and divers others, are evident & known examples, who felt these fearful anguishes 
Pantalion chron. rerum memorabilium. Iho. Foxius et alii.  of the Conscience, and the sense of God's wrath for their wilful obstinacy, and cruel tyranny against Christ and his church, and at their departure out of this world; with doleful voices, and fearful ex●clamacions uttered in their grief, to such as had access unto them.  
The good conscience on the other side as it were a brazen brickwall, against untrue reports, 
Herat. lib. 1. epist.  peril and dangers, and maketh the gool●, when they are persecuted, beaten and tied in iron chains, void of dolour and pain: and when they come before the mighty men of this world, they shrink not, they faint not, they wax not pale, neither change their countenance. Paul being a prisoner and brought before Felix: was not abashed himself, but with his answers, which were full of divine power and might, he made the governor to tremble and quake: which cannot be ascribed to any thing, but to the sincere good conscience of his whereof himself speaketh thus. 
Act. 24.  Herein I endeavoured myself to have always a clear Conscience toward God, and toward men. Let us then beware that we wound not our Conscience, and whether we be alone at home, or in company abroad, let us account that the principal witness. For as S. Ambrose saith: Every man hath of 
Ambrose in epist ad Constant.  his own mind & Conscience a severe judge, either punishing the guilty, or acquitting the guiltless and innocent: And Sencca writeth to lucilius divinely after this manner. To what end do we hide ourselves, and decline the eyes, & ears of men: A good conscience calleth the company unto him, but an evil conscience 
Seneca epist. 96.  is in doubt and fear, even, when we are alone. If those things that we do be honest, what need we to care if the whole world look upon us: but if they be unhonest, we must needs know them ourselves, O miserable men that we are, if we contemn this witness. Seeing then that so great joy and comfort issueth out of a good conscience, & so great heaviness and discomfort cometh from an evil Conscience, I have thought good to writ somewhat briefly and shortly, as well of the one as of the other. Neither was it my purpose to prosecute all things, that belong unto this matter (which to do would require more leisure than I yet have, & a longer work than this treatise) and who so list to read more hereof, I refer him to Saint Bernhard, Melancthon, Hemingius, and especially to joh. Rivius, who will plentifully satisfy the greedy Reader, desirous to understand more of this matter: but I have collected out of all these, so much as seemed unto me most convenient and necessary for the Christian reader in this behalf. Which if I have not accomplished so pithily and eloquently as perhaps some of our English ●●hilosophers or Retoricians would have done, I will not contend in rendering a reason of my doings: but do give them leave to amend that which is amiss, for as Cynical taration is detestable, so is charitable animadversion in my judgement ccmmendable, not misdoubting but that the godly reader will rather accept hereof with like affection as it is delivered: then dis●ain my want of ability to offer it so per●●tc in all points, either as the matter deserveth, or I myself desired.  
These my Labours (such as they be) I offer unto your worship, as a taken of ●ny good will, and observancy toward the same, for your great love and entire affection toward me: which you have divers and sunday ways, in benefits be●●owed upon 〈◊〉 and mine, effectually declared. And because I certainly know that in your life & daily actions, you do not any ●●ing willingly against the testiniony of a good Conscience, which you only ground upon God's word, the surest foundation in all your building, and clearest light and lantern to direct your paths to everlasting life. This treaty of the same matter cannot be unmeet to be presented unto you: which your whorship according to your good nature, will I trust accept in good part: the living God blesseand preserve you, and that virtuous Land your wife, long in all prosperity. From Exeter the 20. of Mirche.  
Your Worships humbly to com●●und. john Woolton.   

¶ OF THE CONSCIENCE, a Treatise collected by john Woolten.  
THERE ARE TWO principal parts of man's 
After what fort there are two parts of manners Souls.  Soul (as I have plainly declared in my Treatise of of the immortality thereof) which of necessity must con●●●● in all exerutions and actions of virtue. For although the natures of the Soul be simple and without composition and division, yet they use to attribute unto him certain parts: to wit according to his sundry and divers operations. As for example take, we acknowledge in the fire two powers or qualities: the one ●●●ming or heating, the other showing or discovering from darkness all thi●●: even so when men speak of the parts of the Soul, they ●●urpe that name for the functions and effects of the same. These 〈◊〉 parts are called Reason●and Wyll● whereof the 〈◊〉 showeth what is seemly and 
Reason. Will.  conue●●ent to be 〈◊〉, or to be jest undone: and the second either coveteth and pursuith as good, that which was proposed by reason, either else declineth and avoideth the same as evil. Hereof came that apt and fine sentence. All mortal actions, are as ●● were engendered and conceive by Reason, but are brought forth, and 〈◊〉 by Will.  
Now as brute beasts have no spark of reason, (whereby man both diffe●th most far from them, and resembleth very near an express Image of the divine nature) so have they no Will but Sense and Appetite, and with the one, they are le●de to their 
Brutus be●s have ●●yth●● Reason ner Will but sense & Appetite.  natural food, with the other they discern things wholesome, from hurtful. Some there are, that term this Appetite in beute beasts Will without Reason; for that domine creatures bo●d of mind, and vidnerstanding, are led toward things with a certain secret motion, and in stinct of nature, rather shen with any free will, choice, or understanding. For they in she ●e of Reason, have given unto them by Gods a certain natural skill, to defend and to serve themselves. This Will or Appetite which perseweth things, conceived by Sense, is common to man with beasts: even as the Senses, as well external as internal, (from whence this Appetite ysseweth) is unparted equally to man and beast saving to the sense of all bruise beasts commonly is more quick and perfect, then that which is in man, and in beasts this fence is the supreme and most excellent faculty. In man it is but a servant, or handmaid to Intelligence, or understanding.  
And Reason was given unto man, not 
The effect of Reason.  only to fearche after virtue, that the Will should embrace the same, but to ●●oderate carnal motions, and to bridle their rage, and furnes, Albeit Reason very often, as it were shadowed and overralle with darkness, judgeth perversely and corruptly: and not that alone, but also is so infirm and weak, that it cannot restrain evil determined any thing, Will is either so overth 
The off●●●.  wa●●, or else so weak, that she doth not execute the same. Whereof may rise no small question, seeing that the very object of will is virtue herself, showed and opened unto her by Reason, how it cometh to pa●●e that we are ●●●●ed headlong, as it were violently to mischief, so that pernicious and devilish affections, do overrule that excellent faculty given by God to covet that which is good & honest, whereof the Apostle himself complaineth. That good thing which I would do, that I do not: and that evil which I would not, that I do.  
And Medea burning in mad love with jason: having wrestled with herself much and long, yet could she not overcome that furor with Reason, for thus she talketh with herself.  
Video meliora proboque, deteriora sequor.  
But the scripture resolveth this doubt, and telleth us that through the fall of our 
why will is ●ysobydi●t ●o Reason  first parents, and by original sin descending into all mankind from that rout: these diseases of the mind, these swarms of perturbations, and these continual conflicts between reason and lust do bud out and spring. Therefore great need have we to crave God's aid & help: by whose grace we may vanquish and overcome that rebellion of desires and affections: for without that neither Reason nor. Will is of power either to do good, or else to resist the crooked and froward motions of man.  
In the chief and principal part of the 
The Conscience in respect of Judgement is placed i●● the mind but in respect of affections & motions it is in the heart.  Soul which we call Reason, they commonly place the Conscience, that wonderful workmanship of God, being according to the proverb in steed of a thousand witnesses, not only commanding things honest and dissuading the contrary, but more over asciting us as it were before the Tribunal seat of the divine Majesty, sometime accusing and something excusing. In 
The opetation of the Conscience  this matter punishing and another acquitting. Whereof as I mind to writ somewhat at this time: so will I not follow the subtile and thorny manner of the Schoolmen, who with great curiosity of definitions and divisions, have altogether darkened rather then lightened this matter: but so far forth as my ability will extend, do purpose with brevity and perspicute, to prosecute this matter. Whereunto if I cannot reach, according to my earnest desire, yet I trust at the lest hereby to move some happy wit to polish this enterprise, for it were great pity that comfortable Conscience should be any longer mute and domme as a stranger: but that she might frankly and freely speak unto our conntry men in our English tongue.  
And that I may keep some certain 
The ●●e●●odot this ●●●ca and ●●● deu●●●●●ruf.  niethode in the translation hereof, which they call Analysis seemeth most concienient for me to follow. First I will put down the definition, comprehending and enfolding as it were in one bundle, the whole matter generally. Then I will open and resolve into parts, every porciorr of the same. In the which Analysis, besides fundry and divers things, a man may easily see the principles and grounds of the Conscience, how she is placed in the mind: her force and power in examining all moral actions. This done I will speak of the difference between a sound, and a corrupt Conscience, and of the effects of them both: to wit, of the solace & comfort of the one in aducrsitie, and of the privy wounds of the other even in worldly felicity. Lastly, I will discourse certain questions incicent to this matter: which being finished, I trust that the knowledge of Conscience, which hath been secret and obscure, shall show herself somewhat plainly to the eyes, and shall stir up in men a marvelous love and desire of a sineere conscience.  
The Apostle in that golden and excellent Epistle to the Romans speaketh of the Gentiles in this wise. For when the 
a to scrip expressing Conscience  Gentiles which have no law, do by nature the things contained in the law, they having not the law, are a law unto themselves. 
Rom. 2.  Which show the effect of the law, written in their hearts, their conscience also bearing witness, and their thoughts accusing one another or excusing. In this sentence of saint Pause I observe four things, first he saith that the work of the law is written in their hearts: this work of the law, is the discelning between things honest, and unhonest: Secondly he saith the they show it. For in maintaining of Religion, they acknowledge that there is a God to be worshipped: and in that they punish crimes and heinous offences, they profess themselves defenders of honesty, and justice. Thirdly he maketh metion of the inward testimony of the conscience. Fourthly he showeth what manner of Testes the Conscience is even by evident Arguments accusing or exeusing, out of the which this definitio is deduced. The Conscience is a certain natural intelligence of the law, engrafted 
The ●efynition of the Conscience.  in the mind or power understanding, whereby we allow good actions and disallow evil actions. Which judgement planted in the internal man by God, breeds in the execution of virtue, a quietness and rest of mind, and in vice a wonderful vexation of the same, punishing and afflicting the 
Three things in the mind to be observed.  man guilty: but there are three, things in the mind, which are to be observed for the better understanding of this matter.  
The first is the understanding which 
Ondirsta●● ding con●emplatyre.  they call contemplaty●e, busied always in the study and searching out of things, and this is that better part of the mind which always (as the Philosophers say) aspireth to the best. In this they place Syn●res● which is the keeper and conserver of notices, 
Aristo. li. 1. ethick.  or understandings, which are bred with us by nature, examining what is, and what is not expedient. And therefore it is said that she ministereth propositions to reasons and arguments, which are called syllogisms practical, Such propisition are these that follow, honest things are to be done, unhonest things are not to be done: Out of which two grounds or principles infinite singular propositions are derived, serving in arguments, or as I called them 
Sinterisis est habitus innatus conseruans principia moralia et practica sicut Sinesis conseruat principia specu labilia.  syllogisms practical. And it is so called for that it examineth and inquireth a reason out of the law of nature, of the quality of all humane actions.  
In the second place of the mind is Intelligence practical, which consists in action. And therein is the Conscience properly placed, for that of the difference of Actions, she putteth down and as it were delivereth the less proposition or assumption in the syllogism or Argument in this wise, Sinterisis or Understanding minisereth this proposition in Hector. Honest things are to be done. Then Conscience apprehendeth this assumption. To defend a man's country and to die therefore is honest. Again Sinterisis or Understanding delivereth this proposition in Oedipus. Filthy and detostable deeds are to be eschewed. Then the Conscience assumeth. But incest with my mother and parricide, are most detestable deeds. And so understanding and Conscience reasoneth in all other actions.  
Thirdly in the mind there is judgement, 
judgement or decerm●nation.  pronouncing of all actions, whether they be worthy of praise or dispraise. And as she served in generality in the Mayor or first proposition, so as a witty judge, she descendeth unto the special case in the conclusion and giveth sentence. For example's sake, Intelligence contemplative in Hector, delivereth this proposition. Honest deeds are praise worthy. Then the Conscience subsumeth: To defend my country and to dye in defence of it, is an honest deed, lastly judgement giveth sentence, Therefore to defend 
Examples plainly expressing this matter.  my country, and to die in defence of it, is praise worthy. Again Intelligence delivereth this proposition to Oedipus. Most vile and filthy acts deserve most greucuse punishments. Conscience addeth: incest with my Mother and parricide, are most vile and filthy acts. Finally judgement giveth sentence: Therefore incest with my Mother and parricide, deserve most grievous punishments. The former argument bred in Hector's breast unspeakable courage, in so much that he utterly contemned death. For Polidamas, did advise him not to go out among the Erecians that day: because the flying of Birds did portend some heavy event. Hector answered stoutly, whether the birds fly on the right hand toward the East, or on the left hand toward the West, I am resolved to obey great jupiter his counsel: meaning that valiant motion of his mind to be jupiters' counsel, whereby he was excyted to do voble and valiant deeds. Neither could superstitious observation of times, withhold him from doing his duty, especially in the common peril of his natural country. Contrariwise the latter syllogism kindled such tormenting & burning fires, that through impatiency & inward grief for wickedness by him committed, he rend out his own eyes. Oedipus verily was a 
Oedipus.  Noble fellow and king of the Thebans, who albeit he contenmed Tiresias the Prophet, casting in his teeth incestuous marriage, yet in the end he was so converted with one testimony of his own conscience, that he confessed himself guilty and a cast away, not worthy to behold any longer the light of Heaven, and even so jocasta his mother with an halter strangled herself.  
There are infinite such examples of Syllogisms, or arguments practical in holy scripture. Ezechias knoweth that there is but one true God, who only is to be called upon and worshipped, which thing Synteresis or Intelligence telleth him out of the first commandment: Then Conscience 
The ground of Ezechias his consci●net.  avoucheth the same: & last of all judgement concludeth in this manner. The true & living God, even the God of Israel is only to be worshipped: But Idolatry maintaineth many Gods, even in despite of the living God, therefore Idolatry is to be abolished, Ezechias armed with this judgement of Conscience, cutteth down the Groves, taketh down the brazen Serpent, overthroweth Idols, and abolisheth Idolatry, and committeth the event to God. And saith: For these are no Gods but wood and stone, even the work of men's hand. And in like manner David stayeth his hand from 
David. 1. Sa. 24.  slaying of Saul, even offered unto him in the Cave, because he knoweth that he is God's anointed, and a magistrate by his ordinance, reasoning thus with himself. No violence is to be used toward God's magistrate: But Saul is God's magistrate, therefore I must do him no violence. Examples also are worthy consideration, as Regulus led even with civil honesty keepeth promise made unto his enemy, reasoning thus with himself: There is nothing more seemly for a noble heart, then to consider the end of his actions, and his own honesty: But to keep my oath made unto my enemy is the end of my actions, and appertaineth to my honesty, therefore I will keep my oath made unto my enemy, even in the peril of my life. Such like examples are in deliberations, counsels and examples in all histories of the acts and deeds of mortal men.  
I am not ignorant that some handle this matter otherwise, dividing Reason into 
Riuiu●. lib. 1. de conscientia: & hausit ex Augustino.  two parts. The Superior and the inferior Reason. And that would have that light of man's mind prescribing things divine and eternal, to be the higher Reason: and that which is busied about temporal and profitable things to be the inferior. Moreover some there be also that affirm that the Conscience, putteth down the Minor proposition, and conclusion. And touching the division of Reason, they use 
Rivius lib. de consc. dissentit ab  such examples as follow. Imagine Caesar deliberating with himself, whether he should take Armour against his native country. Conscience answereth that he 
omnibus aijt enim conscientiam ponere complectionem in Syllogismo practico.  aught not to do it. Reason Superior confirmeth it, because it is contrary to Godliness, and to the law of nature, being in itself vile and unhonest: Reason inferior, alloweth the same because it is in the world a thing infantous and reproachful, and therewithal very perilous. Out of these Sinterisis or judgement infereth: that it is abominable & by no means to be attempted. In like manner miagine Popilius deliberating with himself whether he might execute Antony's commaunndement & murder Cicero. Conscience telleth that he aught not to murder Cicero by any means. Reason Superior saith, that he shall be noted of great ingratitude, if he murder that man who sometime defended him in a matter of life and death, & procured his deliverance. Reason Inferior addeth that he shall procure common hatred & malice of all good men, if he murder a man that hath most notably preserved the liberty of his country, whereof Sinteresis or judgement gathereth, that Ingratitude as a most odious & detestable thing is to be avoided. And thus you see all the parts of a syllogism which they call practic: wherein reason probable examine moral actions by the law of Nature & by principles derived out of the same. I call Principles those Notices or knowledge which are planted & graved in our minds by good sentences common & known unto all men, whereunto we without gainsaying. do willingly and naturally assent. Such are these. Thanks are to be yielded to those which deserve them. Every man aught to have his own. We aught to imitate no man. And these principles which appertain to our duty and vocation in a civil life are named practic, & their natural habit Sinterisis. But those Theoric principles which properly belong to contemplation & knowledge, they term the Intelligence of principles, as for example. The whole is greater than a part. Of nothing can nothing be made, & such like. I thought it requisite to interlace this short admonition of the terms or words, which writers in these cases use: whereof many curious questions are of many moved, which may be the better discerned, these things known for my part, I think the first division to be most commodious and plain for knowledge and understanding sake, otherwise most certain it is that these things differ not in man's mind, if you respect their substance and essence: being in deed mingled & confused one with another: only for instruction sake, they are separate in thought and cogination. For the heavenly Philosopher S. Paul nameth the whole syllogism, whereof I have spoken before, man's conscience.  
It is evidence by the premises that the 
Causes why divers men be of d●uerse Consciences.  quality of Conscience varieth, according to the condition of men's facts. For in men that fear and love GOD, there is a good Conscience, which proceedeth of virtues and sincere deliberations, and deeds bringing unto man an incredible joy & pleasure of things well done: And an evil Conscience, in wicked and evil people which by reason of vile and abhomivable facts, of shame and discredit received, doth fret & knaw the mind with great untolerable griefs and Frances.  
Wherein it is to be no●ed, that Conscience taketh not these differences of the faculty judicative which is a natural gift, & therefore to be numbered among good things and is sometime named the light of the mind, sometime the natural 〈…〉 time the instruction of Reason: But the 
The things which Conscience chief in respecteth.  Conscience taketh such qualities of these three things: Of the fact paste, of the present affection of the heart, and of the ever following. For if the mind be thoroughly persuaded of his Innocency, it rejoiceth, and cherisheth good hope, and is called a good Conscience the difynition whereof is as followeth.  
A good Conscience is Turrian joyful remembrance 
Defynytyons of the good Conscience.  of our former life, well passed and spent, having a sure hope and expectation of some happy event: Or thus, a good Conscience is a gladsome motion of the heart conjoined with a perfit knowledge of a fact well done, where it is called not Science but Conscience. Which good Conscience is aswell the cause of cheerfulness in the face and countenance, being but an outward token of the inward affection: as also the breder and conserver of the solace and joy in the mind conceived of good facts and happy events. For better declaration hereof I will examine certain cases particularly. And for example's sake let us look upon these rich men of the world, having at their own will abundantly things necessary to a sweet and pleasant life, and therefore are generally almost reputed blessed and happy. If a man with more insight examine their estate, he shall not find any men either more miserable, or more trembling & fearing God's wrath and vengeance, than they if at any time they happen to call an account of themselves, by what means they have heaped these things together. I do not now speak of such as have got riches and increased their substance without any man's injury, if any such be (for in deed such birds are rarely seen:) But I note those that without respect of right or wrong, do only or chiefly seek for gain, neglecting in the mean season those things which principally do adorn and beautify man. While such men do record their coven and fraud in gathering gain: what agonies and passions of mind? what gnawings and wounds of Conscience do they abide? wherewith they bring as it were scourged and whi●te, do sustain inwardly unspeakable misery in their external show of felicity. On the other side they that with honest and lawful mean grow to be rich, and have used no cellusion nor hurtful guile in their trade of life, must needs inwardly rejoice, and give endless praise and thanks to the almighty for his goodness mercy toward them. Moreover, those meli that excel in 
Of beauty and strength  beauty, strength, health, or other gifts of the body, must needs be said to have received great benfites of God, but those that abuse their beauty to unchaste love, their strength to hurt their neighbour, their health to filthy and unlawful pleasures, what miseries and sorrows shall they afterward 
Of Nobility  sustain. We may judge the fame of Nobility, of power, of glory, of honour and such like. For if only vertuo be the true and perfit Nobility (as the Poet sayeth:) Then surely they may not rightly be called Noble, that only descend of a famous house, and have got Arms and Nobility by their renowned Ancestors, that is with other men's virtues: or else (as often it happeneth) by our notorious Pyraries, robbres, or murders: but those only that with their own worthy and excellent deeds have advanced themselves, or being sprung of Noble parentage by imitation, do withal their endeavour, study to resemble them from whence they came Such the as are Noble in deed, do conceive of their excellent and worthy deeds toward their country an unspeakable joy in their Conscience: whereas the Noble unnoble with his guilty conscience (howsoever men fawn upon him or flatter him) is inwardly vexed & tormented.  
And whereas that is a right power and 
The abuse of power & auttoryty.  good deminion, to have many whose wealth and prosperity a man may tender and consider, whose liberties & laws a man may defend and conserve: they that do otherwise, must needs have deep griefs, and perilous wounds in their minds. The example of ancient tyrants in all histories verify the same: as Dionysius, Phalaris, Nero, and many more innumerable. Whose great and manifold miseries that I may omit, which have vexed them day and night, by means of their monstrous deeds, yet I note this one thing very worthy observation, that such excellent & worthy wights as have deserved the love of all men: these tyrants have not only always feared and hated: but also have vanished or expelled out of their companies, yea and sometime have put them to death, and the stout & valiant men they hate, jest they should attempt with force to bridle their cruelty: the wise men: lest they should moderate their rashness and impotency: the tust men, jest the multitude should be led away through admiration of their virtues. Well said Sallust, Kings & Tyrants do always more suspect good men than bad, and other men's virtues are terrible unto them. Removing therefore from them such men, whose virtues their naughty minds detest and abhor, they conjoin with Cutthrctes and Ruffians, and commit both themselves and their subjects to their Regiments, And yet hereby can they not exclude fear, for they always mistrust their guard and other keepers of their body, and think that the edge of the sword is always even at their necks. Dionysius doing is often mentioned, who hanging a sharp pointed sword by the heir of a horsetaile over his friend's head: plainly painteth out the inward conscience and outward life of Tyrants.  
The same Denys as Tully writeth shonned the company and society of men: and led his life with Fugitives, ruffians, and Barbarous people, and reputed all such for his enemies, in whom there appeared any show of virtue and honesty. But contrariwise those Princes that seek to maintain the wealth of their subjects, that yield unto them lawful and needful liberties: that think with themselves the proper duty and part of a Prince, not to consist in precious garments, nor delicious banquets and vain pleasures, not in great heaps of Gold and Silver: But in piety, virtue, and prudency: Such Princes I say will not have neither of their counsel, neither of their Court, riotous Bankeruptes and ruffians, but will be assisted with such who bend all their studies for the prosperity of their country: and will content himself only with the friendship and familiarity of good men.  
True glory is much accounted of, and 
True glory  not without cause. It is a Renowned fame for some notable and excellent deed done: having annexed unto it the love and reverence of good men. But I pray you what pleasure can those conceive hereof, who being altogether void of virtue & honesty, have either by some mischicfe got them fame amongst the multitude: either by Userie, Extortion & oppression of the poor, are become notable? assuredly such men do hear their own conscience tell them another tale: and in continuance of time that vain persuasion like smoke vanisheth away. Contrariwise, these that by their own domerits are magnified and advanced to true honour and glory by good men: must needs enjoy unspeakable solaces and pleasures in their minds: and do accounted the same a sufficient reward for all their travails and adventures.  
So Pompeius Magnus, When the people did salute him, calling him the father of their country, acknowledged that he had received that day a most ample & worthy reward for all those labours which he had sustained for his country. Therefore wealth, Richeses, power, Glory, Honour, strength, health, and such like, whe● by the mad multitude measureth man's felicity cannot bring unto man any stable or firm comfort unless they have annexed unto them the testimony of a sincere Conscience, for that pleasure is not durable, which ariseth of in continency, of ambition, of avarice, of intemperancy, and of others of that Rabble.  
All these certeynlye are deceive able and spotted repastes. Most truly is it said, The fear of the Lord delighteth the heart, and giveth joy and gladness continually. But the ungodly have no joy at all. Thus they that lead a godly and honest life, albeit they contemn or have not these sensual delectations, and do not follow Venus court neither haunt delicate fare, nor esteem dancing, wanton playing, and other vanities, yet no doubt they live in greater mirth, and joy than those carnal men: Who what with the furors of their Conscience, the remembrance of God's wrath and malediction hanging over their head, and the continual fear of the great day of doom, do lead a wretched and miserable life.  
Adversity and misery so grievous to this our nature is it not mitigated and made more easy by reason of a good Conscience: That saying is no more common than true. It is the greatest solace to want Guilt. Again: It is no finale thing to be innocent in adversity.  
And even so it fareth in matters of Regiment, wherein if happily at any time there happen overthwart events to men's good consultations or when good actions are sinisterly interpreted by ●●●ll men: what other consplation doth so effectually diminish griefs & sorrows of the mind, as an upright Conscience. Which thing you may evidently see by reading the Roman histories in Furnis Camillus, Scipio. A●●icanus and many others, who salved the deed wounds of exile and banishment, and the ingratitude of their Citizens, with the certain knowledge and remembrance of their valiant acts in defence of their Country! Socrates umustlye condemned, spoke so divinely (as Cicero recordeth) even when he should sup up the deadly poison: that he seemed not to descend into hell, but to ascend into heaven. Aepaminondas stricken into the breast with an arrow fight in defence of his country, & through faintness enforced to lie down in his Panilion, would not suffer the arrow to be plucked out, before he might know the event of the battle: And at last when tidings was brought him of the flight and conquest over his enemies, he then at the last willed the arrow to be drawn out: and pouring out his heart blood, he dye● myldely, gratulating so happy success un his country: The holy scripture proposeth unto us store of such examples: and specially job pressed with so great calamity; and almost swallowed up with miseries: when his children were go: his wife raging and railing, and his friends in steed of honey, gave unto him talk as bitter as Gall, what lenitive had he but a good conscience, born up with a strong faith, whereby he cried saying. Though he kill me, yet will I 
job. 19  trust in him still; and albeit his friends told him that he was forsaken of God, yet he held fast by the Anchor of God's providence.  
I know (saith he) that my redeemer liveth, and that I shall rise again at the last day, and shallbe compassed again wish my skin, and shall see god in my flesh. joseph that Godly and chaste young man, being chained in she stocks, what solace had he in the deep dungeon, but his sincere mind and unspotted Conscience: And even so it was with Eliazarus, with Paul, and with all the Apostles in their distress, for Eliazarus saith O lord I am piteously tormented in my body, but I willingly suffer all these things for thy name's sake, Paul being certified by Agabus, of the afflictions which he should suffer at jerusalem. I (●● he) am ready not only to be bond, but also to suffer death for the name of the Lord jesus. The Apostles likewise being scorged for preaching the Gospel, Went away with joy, that they were found worthy to bear infamy for the name of the Lord jesus.  
The principal cause of these things was doubtless a good conscience, which writeth sorrow into joy, calamity to felicity, and to conclude, death into life itself.  

OF THE evil AND CORrupt Conscience.  
AS THERE IS IN GOD that supreme and nigh mayest is of God, a wisdom discerning between good & evil things: and also a will wishing goodness, with a divine delectation & pleasure: & contrariwise nilling that which is nought, and with great indignation and anger rejecting and punishing the same. Even so hath he created the life of man: that there should be certain laws as it were notices or admonitions of the mind, commanding things honest, and forbidding the contrary, besides these he hath appointed magistrates that they should defend the good, and punish the evil. And to this end were things thus ordered and disposed in the creation: that men might learn that there is both a God, being a wise and just judge: and there withal that man should know and perceyde himself to be the image of God: whom he aught to imitate and follow. For God is neither known of heaven nor of earth: of plants: neither yet of beasts, although they obey him in their kind, but Angels and men only hath he so created, that he might he obeyed, known & worshipped of them, and that they being fashioned like unto God: might not pine away and dye with impiety and vexation of mind: but having their hearts agreeable to right reason and judgement, might rejoice in good actions as well before as after the fact.  
But in this corrupt and wounded nature, man's heart burneth as it were with flames, mere contrary to right judgement and at the first trembleth not to run into mischief. Now for that it concerneth God's justice to punish and rout out obstinate and rebellious natures: therefore hath he conjoined the dolour and anguish of the Conscience, following wicked and mischievous deeds, that might (as it were an hangman) punish and execute offenders. And although this sorrow he somewhat dull now and then in people, yet at the last, God doth so kindle it in the wicked, that they tremble and quake, and are oppressed (as it were) with the noise of the thunder as it is said in the Psalm. In thy anger thou shalt vex and trouble them. Whereof Plato writeth excellently in this 
Plato primo de repub.  wise. When an evil man draweth toward his end, he is suddenly stricken with a four and care of such things, as he once thought not of before: and those talk of Devils of Hell and of pains which the wicked suffer there where of he made a scoff and stolen jest, do then miserably encoumber his mind, whereby he faleth into an examination of his former life. And recording his vile and filthy acts: he is quiet neither waking not sleeping: & often times he sturteth in his sleep, as it were a fearful child out of his dream, and so living awhile, he droupeth away, in evil hope.  
Sophocles writeth, that Oedipus being old and blind, was led to Athens by 
Sophocles. Oedipus.  his daughter Antigona. Who dying there, was buried in the Temple of Erinnyus. By the which fable he signifieth the unquiet Conscience at the hour of death of all such as have led an unhonest life. For 
Erinnius.  Erinnyus by interpretation are nothing else then contentious perturbations of the mind, by reason of an evil Conscience, which always wait upon unhonest acts and deeds. And they are said to be mindestill, for that condign punishment, for sinful acts are never forgotten, which although they be for a time prolonged, yet this is the very property and effect of Eriunius that when mischief and pain is least looked for, than it falls most grievously. Thus much I thought: good to note touching the occasions of dolors, and grief in the evil conscience, now let us consider the definition of the same.  
An evil Conscience is a heavy and vexing 
The difinion of an e●uel Conscience.  motion of the heart, conjoined with perfect knowledge of a detestable fact. For assuredly furies do always pursue and chase the wicked, not with burning torches and fire brands, as inter judes and plays set out, but with hor●●res of Conscience, and anguish of mind, waiting always upon mischievous men, even as the shade we followeth the body, not suffering them to beeath and as it were to pause one ●●●iuente from trembling and fear. And for this cause only Seneca commends that saying of the ●pienre: The guilty man may happily hide himself sometime, but he hath no assured confidence to escape. Which things as they are true, so are they confirmed with Histories through●ute all times and ages. Tacitus reporteth that Tiberius vexed with such torment●a, 〈◊〉 unto the Senat● in this wise: What should: I writ unto you my Lords, or how should I writ, or rather what should. I not write, I at this instant All the Gods of heaven at on's rather destroy the then to pine away daily thus as I do. Such plagues and torments had Tiberi●s inwardly, by his monstrous ●dings; Neither is that ●odn● the purpose 
〈…〉  which a certain man uttered. If the wicket of Titaunts minds might be unlocked ●●midsi should 〈◊〉 see their mangled wound●, for as it fareth with the body by reason of ● stripes, and blows, even so it the mind at ●oil recite and torn with cruelty, filthy lust, f●●udo malice, 
Tiberius.  and such like. For 〈◊〉 Tiberius had ●o want of anya worldly things, ●● that might serve to solace and comford 〈◊〉 afflicted mind, yet was he hot able by any of means to ease or constate the torments ●● and pains of his Conscience. Suetonitis 
Caligula.  writeth of Caligula, who seemed neither to care for God nor man, yet at the least roumbling and glauneing of thundering and lightning, he would wink and cover his face: & when with greater terror heaven and earth seemed both to shake, & to burn with f●●e, he would run into corners and hide himself. The same Author also noteth home Nero, after he had murdered 
Nero.  his natural mother, was so grievously ve●ed in conscience, that he could not be comforted, neither with joyful show●es and acclamations of the people, nor with the gratulations of the Senate, but always confessing his crime: and declaring how his mother's Ghost appeared unto him, unished his speedy destruction. And moreover offering his heathenish sacrifice by the han●●s of his Soothsayers, he willed them to call up his mother's soul, and to make atonement between her and him, that he might live in ●eace & rest, Richard the third king of England of that name, who with great tyranny came to the kingdom, murdering not only his enemies, 
Richard the third.  but such as had been his faithful assistants: neither sparing his Nephew's king Edward sons nor his own wife, but imbruing himself in blood on every side, that he might set himself sure in his Throne. When he came to a village cales Bosworth not far from Leycester, where he meant to encounter his enemies. The same went that the mghte before the field was sought, he had a dreadful & terrible dream. For it seemed to him being a sleep, that 〈◊〉 see divers Images like terrible devils, which pulled and haled him, not suffering him to take any quiet or rest. The which strange vision not so struck his heart wish a sudden fear, as it stuffed his head and troubled his mind with many busy infaginations. For incontinent after, his heart being almost damped, he pregnosticated before the doubtful chance of the battle to come, not using such cheerfulness and ●orage of mind and countenance as he was accustomed to do before he came toward the battle. Whereunto Polidore addeth 
Polidorus virg. angli. hist. lib. 25.  this fit and excellent Sentence, I verily think this was no dream, but a punction and sting of of his sinful Conscience, which being so much more wounded, as the offence is more heinous in degree, which surely if at any other time, yet principally at the hour of death, it calleth freshly to our remembrance mischiefs convicted and painted forth before our eyes, punishments imminent, so that in the moment of death we are pricked in spirit for our evil life and even then we departed this world with intolerable vexation and grief. Moses' veraly doth most lively express the misery of a guity Conscience after this manner. And thy life shall hung before thee, and thou shalt fear both night and day, and shalt have no asurance of thy life. In the morning thou shalt say, would God it were evening, and at the Evening thou shalt say would Got it were morning, for the fear of thy heart which thou shalt fear, Deut. 28. How briefly and plainly doth Moses paint out the daily, and continual straits and agonies of a troubled Conscience. Semblably speaketh Sallust of Catiline, For that impure mind of his, detested of God and man, could not be quieted night nor day. Therefore his colour was pale and wan, his eyes were foul and his pace sometime swift, sometime slow, in his face and countenance there appeared Tyranny. To this end serveth y● out of the book of the Origin of the world, where 
Adam & Eue.  Moses writeth that our first parents after their transgression, did hide themselves and shun the sight of God, their fearful conscience without all doubt condeinning them, thereunto accordeth that in the same book, of josephes' brethren fearing 
Ioseph●s brethren.  lest now their Father being dead, he would remember 〈◊〉 ●ruell dealing with him and revehge the ●●ct ●●id even so was it with the traitor judas who weary of his life: by means of a wounded Conscience, 
judas.  strangled himself. But I cease from gathering any more examples, for it is most evident that as the sincere Conscience among the greatest sorrows and miseries of this world, ministereth an incredible pleasure, and as it were taste of the heavenly bliss, so the impure and corrupt Conscience; recordeth his guilts and transgressions, tormenteth man in this world: and in some manner representeth unto him the fury's sorrows and cruel torments of Hell. And as we see it come to pass in those that have been encumbered with a long consumption, albeit they die at their appointed time, yet living they seem to dye leisurely, rather than to live, so it fareth with the gaulled mind, and scared conscience, albeit they shall perish everlastingly, unless they repent, yet they cannot upon this earth go scotfree, but receive a taste of their appointed fair in the world to come.  
Now if a merry and contented mind (according to the wise man's saying) procureth 
Pro. 17. An unquiet Con●tience hasheneth old age, & sickness.  a flourishing age, and if a sorrowful spirit drieth the bones, it cannot otherwise be, but the inward agony of the mind, breaketh out into the body, as well impairing the health, as the strength thereof. The Philosophers and Physicians, hold this opinion, that through auxitie & grief of mind man pineth away, waxeth old quickly, and is taken away with untimely death. And therefore they prescribe in their diets and ordery usuals, that all men desirous of many years and long life, aught to avoid great pensiveness and grievous cares as 'cause thereof. Whereby it may easily appear, how pestilent and consuming a plague it is, which weakeneth and in the end utterly destroyeth body and mind, whereof Fabius speaketh excellently, if I can judge any thing in this wise. There is nothing so busied and variable, noching so rend and torn with divers affections, as is the evil and unclean mind. For when it attempteth any thing, it is wonderfully distracted with hope care and labour, and achieving his desire, it is wrong and racked with carefulness, fearfulness, and an expectation 
An evil Conscience ●●ayde of ●●ery bla●●●● 〈◊〉.  of all mischief. The same is confirmed by the holy Father S. Ambrose, The corrupt Conscience, starteth at every crack, and the raw wounds cannot be corrected, with any plaster, whatsoever it heareth read or spoken, it accounteth as spoken against itself. If a man eat, if he study, if he pray, his crime is straight way before him, the Conscience witnesseth against him, pleadeth against him condemneth him. Which thing considered by the Prophet, caused him to speak in 
The horcor of an evil Conscience  this sort. The wicked are like the raging of the Sea that cannot rest, whose waters cast up mire and dirt, there is no peace saith the Lord to the wicked.  
The heathen writing of ●he manifold torments of Hell, spoke of the ravening bird called a griffon, which should gnaw upon man's liver, by the which they signify nothing else but the gnawing of the conscience, mangling as it were man with dreadful remembrances of evil, committed in this life. Of a very like opinion are some divines, who think that men shall abide the grievous torments of Hell, in their Conscience which our Saviour calleth the worm, gnawing the conscience of the wicked, never dying.  
But as that opinion of there's is not true, that the pains of Hell are tolerated in the 
All yartes shallbe ●e●cd and tormented in Apple.  conscience only. For out of doubt, all parts of man, internal and external, shall particularly abide untolerable pain: so I will not deny but that to other torments, this of the conscience is added, as a principal weight or heap: whereby with great bitterness of mind the wicked recognize, and set as it were present before their eics, their foul facts and detestable deeds done in their life.  
And to shut up this matter, whereas ●ayth is the unely Instrument, whereby 
An exhortationte beware of an evil Conscience  man obtaineth justification and immortality, which can not be lively in any man, having a guplly conscience: hereby we may cafely gather, how detcstable and horrible a mischief that is. Therefore whosoever seeketh salvation by faith: it standeth them upon to bridle their affonions and concopiscences: and to commit nothing against the commandments of God. For he that transgresseth his conscience accusing him, how can he persuade himself, that God will be merciful unto him. The faithful in deed now and then stumble and stagger, it cannot be denied, but out of all doubt, a true and lively faith, hath no fellowship with the works of darkness. Moreover seeing that death in itself of all terrible things is most terrible: it must needs be much more horrible in those who through the accusation of their own conscience: look for a speedy passage into hell torments. For nevertheless doath itself is not so terrible as the ugsome opinion thereof: for even thereafter as the conscience is good or bad, so doth she willingly embrace or dreadfully eschew the same. The godly receive death willingly and gladly, which they know to be sent unto them from God as a deliverance and passage, out of the miseries of this troublesome world, into the port of eternal rest, but the wicked decline the same as the perilous rocks and sands, where they must needs make shipwreck of eternal life. Therefore it was truly and comfortably uttered by a certain writ. We have no cause to fear any thing in death, if our life have not committed any thing procuring cause of fear. For it is not possible that he should dye impenitently that hath lived well.   

That a pure Conscience is to be respected in all human actions, wherewith a man may content himself.  
WHERE AS there are many things 
The So●ace and comfort of a good Conscience.  notably written by Cicero, which argue his great wisdom and knowledge, yet amongst them all hath he left no saying more excellent and divine then that in his book entitled Of old age: to wit. That a conscience of a life well spent, and a remembrance of many good deeds is a thing most comfortable. Which worthy and memorable sentence, is not only agreeable with the secret judgement of any good man: but is also consonant to the opinions of ancient Sages and good Divines, who with one mouth do which their voices confirm the same. And it is worthy to be observed, that Tully maketh not a common person to utter that sentemcc, but Cato surnamed that Sensor, a ucric grave 
Cato.  and wise father. Whose uprightness in civil Regimcnt, long experience in worldly affairs, worthy virtues, and singular wisdom, all the Roman histories doc at large proposse and express: Cato without all controucrsie spoke so of his own experience, contenting himself with that inward testimony, when he susteyncd the checks of his superiors, the envy of his equals, and the obloque of his inferiors, an unthankful reward for that his vigelant and fatherly care for the prosperous and happy estate of his Citizens and country men. And it were to be wished that all men, whether they live privately or publicly, would in all their doings set that pattern before their eyes, wherein they beholding themselves daily, as it were in a clear glass, might evidently see what ●eutefieth or blemisheth their vocation or condition of life.  
And that these things may be the better considered: it shall not be amiss particularly to open & unfold the duties of some functions in the common weal, whereby men may pass from the parts to the whole, and by a few to understand what is convenient for all.  
Thou art called to be a judge, or choose an Arbyter to compose controversies, 
The part of a judge.  see that therein thou do nothing against law and conscience respecting any person: Let neither threttes, neither flattery draw thee one hear breadth from uprightness. Remember in that matter thou aught neither to have friend nor enemy, Cousin nor stranger. For all these things aught to be set a side in judgement. Yield nothing to favour nor consanguinity: nothing to hatred or displeasure, nothing to hope or fear, which things commonly strick men stark blind in judgement: & to be short, suffer not any affection to be of thy counsel, but consider the law, and moderate the same, if it be extreme with a good conscience. So did good Aristides, who appointed a days man between two men, whereof the one to the end he might draw him into displeasure with his adversary, produced many impertinent things: as that his adversary had also much accused Aristides. Well saith the Arbiter, omit at this time these matters, and allege only those things wherein he hath abused thee. Cato also as Valerius reporteth, sitting in judgement upon a wicked and infamous Senator, receiving Pompeius Magnus his letters commendatory in the behalf of the malefactor: would not suffer them to be opened. The good justicer would rather follow his own internal judgement, then obtain thanks of that mighty man: teaching by his example that a judge aught not by any request, reward or favour, to be led from the true execution of justice.  
Those that are called in any state to be 
The part of a Counsellor and Captain.  of the privy counsel, aught to direct all their consultations to the health and wealth of their countrymen: And albeit he see before his eyes present danger with floods of envy and malice, together with false rumoures, & unjust suspicions of his doings, yet let him not follow vain fame, which neither profiteth the evil, neither hurteth the good: but the judgement of his conscience as it were a guide and Lodesman in all his actions. Neither would I have any man to mistake me, as though I meant that we should altogether neglect what the world thinketh and speaketh of us (which mind aught to be far from a christian for we aught not only to avoid evil, but to be far from all suspicions of evil, but I say principally and chief our Conscience is to be respectted. Yet we see the contrary in these days to usual, & that saying every where verified, Multi famam pauci conscientiam verent, verentur. Many tender their own fame and credit but very few their Conscience. So Callicratides, a Captain of the Lacedæmonians, having greater respect of his private glory, then of his Conscience, in preserving of his Navy received a great overthrow of the enemy. Cleombrotus also fearing envy only, encountered rashly with Epaminondas and become almost an utter ruin to the Laredemonians.  
Richard plantaginate duke of yorck because he would not seem to be enclosed and kept in his Castle of Sandale by a woman, and resting only upon his credit and fame, he having not above five thousand men, rashly joined battle with the Queen, having xviij. M. good soldiers, contrary to counsel, wisdom and all policy, and so rashly run into his destruction. Q. Fabius Maximus after ward of his doings surnamed the Delair, more discreetly handled the matter who in that tottering time of his country, abstained for a season from fight with Hannibale, nothing accounting of the people's obloquys, who called him a timorous man and a toward, being in deed a right valiant man, and a stout warrior, but contented himself with the ●mer consideration of his own counsels, of whom Ennius writeth thus.  
unus homo nobis cunctando restituit rem Non ponebatenim rumores ante Salutem. And assuredly if Fabius: had not so done, the state of Rome had then utterly been subverted. And therefore he rested upon his owu Conscience, and not upon populare rumoures, & liked rather that men should spèake evil of his wise regiment, then with their favourable acclamations, to, cast away himself and endanger his country.  
The Sages of the Law being called togive out their opinions and spéeth, nyther 
The office of good Lawyers.  touching the right judgement of cases, or of facts and deeds done, may not seek to speak pleasantly but sincerely, they aught not to dispraise things commendable, nor commend things blamable, not not if he be alured to the one with hope of great favour and gain, or drawn from the other with great terrors and dangers. Such 
Papinianus.  a Lawyer was Papinianus of the Emperor Antonius his counsel, who being desired; & afterward with terrible threats commanded to defend the emperors tyrannous fact, in murdering his young brother Geta even in his mother's lap, was willing rather to abide death, than to speak things contrary to the law of nature and of all nations, answering Antonius frankly. O Emperor it is more easy to commit parricide then to defend it: Such another 
Sir james Hales.  Lawyer was sir james Hales knight one of the justices of the common place, who being called by men of great power & might, to subscribe unto a device for that dissenheriting of the then Lady Mary, & Lady Elizabeth, would in no wise neither by courteous nor severe speeches be brought unto it.  
And afterward in the days of blood, when all his fellows changed their coats he at a quarter sessions held in Kente followed the law, and gave charge upon the statutes of King Henry the eight and Edward the sixt, in derogation of the primacy of the Church of Rome. For which cause his former fidelity forgotten, he was committed to prison, and there so terrified by the bloody Priests, that he also at the last would show himself a conformable man, whereby he was brought into the queens presence, and received words of grace and comfort, but alack while he obtained this he loseth god's grace and his guiding spirit: and the Devil that capital and ancient enemy of man, leadeth him unto a shallow brook within half a mile of his own dwelling, where he having no doubt a gauled Conscience, for the shipwreck of his faith lay down groveling and with much labour drowned himself. His last fall and punishment succeeding the same, doth pythily enough persuade men to avoid such declinations from justice, and to contend with all their powers and might to imitate the former notable and worthy deed of his in pronouncing what law and equity required, even to those that then were mighty and malicious enemies of the same.  
Those that be in authority and use the same, to hale and pull from the ministry, 
Spotlers' o● the church.  lands and possessions given and left to the Church, by the liberality of our forefathers cannot but have an unquiet Conscience, which albeit for a time it seem to sleep, yet it will wake at the last, and to their great vexation will set before their eyes their rapine and spoil, in degree nothing behind detestable Sacrilege. Their Conscience will one day tell them that whereof now they cannot be ignorant: that these things were given of old toward the conserving of religion, and to the needful uses of the Church, to maintain Pastors, Preachers, Doctors, and interpreters of God's law, to breed and bring up young plants that may in time, become fruitful trees, in God's orchard, as well in preaching pure doctrine, as in confounding heresis.  
And to convert such things to satisfy private avarice, rape, greediness, & vanity, what other thing can it be then most horrible impiety and wickedness. It availeth them very little to say that those goods have been abused, or that in the beginning they were dedicated to idolatrous uses, it is an old and good saying, propter abusum, res non tollenda, that things necessary and profitable are not to be taken away for the abuse sake only. And if we have thought it hereto fore unlawful & ungodly to abuse the goods of the Church in pomp and pleasure (as in deed they have been, which all good men lament) let us think it more intolerable & impius, to make those things private which before were public: and to transfer them from divine, to profane uses. Touching the exchange of the possessors, Luther that worthy man was wont finely to say, that these goods, were sometime given to Asses and Swine, meaning rude monks and Godless Epicures, and now at the last they return to like people again, surely he spoke rightly: for except a few, such goods have been a pray to hunters, fowlers, and such like. But God (such is his righteous and just dealings, although secret) suffereth not these breakers of dead men's wills and testaments, to have there's performed.  
For commonly such fathers do deliver like children, who being Coggers, foysters, and at the last banckeroute: enjoy not commonly in the third dissent, goods so racked and drawn together. As for their dedication to profane uses, it is no new objection. And the answer shapen of old may yet serve to wit that idolatry ceasing those goods aught to be employed to the use of Christ's church, even as Constantine the Emperor took the ecclesiastical goods of the Donatists and bestowed them upon the Catholic church, whereof when the Donatists complained as of great wrong and injury offered by the catholics. S. August. afterward defended the fact, and answered them. That those goods in deed, were the churches, and might well by the superior magistrate, be taken from those that were no members of the same, and restored to the right owners, to wit the Church only.  
These possessions and donations than do 
In whom the property of church goods doth teste.  appertain neither to the Prince, nor to the Priest, nor to the people particularly, but to the whole church and their property cannot by any means be changed. joseph bought all the substance of the Egiptions to the house of Pharaoh, but the lands and fields of the Priests he touched not. Gen. 47. The reason is given in another place, That amongs other privileges of the clergy their goods should never be allienated from them, for that their grounds are a perpetual possession. Num. 25. Therefore the blessed martyr Laurence led by the holy ghost, would not deliver Decius the Emperor 
Backbiters and slanderers of the ministetye.  the treasure of the Church. These greedy worldlings when the matter will not support then, turn to the people, and they say that ministers are idle and live without labour, that they are covetous and ambitious: therefore the less portions will serve them, and thereby their minds will not be so busied about worldly affairs, and therewithal they aught to be content, for humility and poverty say they, is the preachers profession and such doth our saviour pronounce blessed and happy.  
What idlencsse and want of labour honest ministers live in, God knoweth, but it may truly be said of most of them that their study which Epicures call idleness, consumeth the strength of the body, and weareth the very soul, as all that put the same in ure can testify. And as for the Avarice and covetousness of the Preachers let that fault touch some, but it cannot be verified of the most part: For daily experience, in the country abroad, letteth them see ministers, widows, and orphaynes, to have scarce sufficient to pay their creditors, and to hire them a cottage to hide them in, from storms and tempests: be it that a few of the clergy in place of honour provide better. But not only the poor country minister, but also the doctor in the Cathedral Churches, have left those whom God willed them to care for, in no better estate than I have said, power and ability not serving them any better. Is this than that great greediness which so much grieveth these contemners of God's word and of his ministers?  
Now in that they will have ministers, and preachers, to follow with Friars wilful poverty: beside that they do violence to the holy scripture, which speaking of a Christian and Godly life, generally these good men forsooth may not abide that those precepts should be extended to their bellies but to the poor ministers only, they also follow julian the Apostate, who taking from poor Christians their goods and livings, told them that it was their profession if a man took their coats, to give him their cloaks also, with such pretty conceits, do these Hypocrites sport themselves, and spoil the poor ministry of their dew and lawful livelehode.  
But some forsooth can not abide such extremity, they will have the temporalities only as they call them, that is they will have the Royalty, & the ministers shall have necessaries: And would god they would leave Christ's church, but to serve even necessities, but according to the common proveth. They give a flee, and take a Camel, they leave a louse and take an horse. It were good for them to have in remembrance the old saying: It is a destruction for a man to denour that which is sanctified, and after the vows to inquire. Pro. 20. Of the which you may reed further in Moses and Mala. Levit. 22. Mala. 11.  
Those that have the Tutell or wardship 
The office and duty  of young Gentlemen, ought to use their lands and livings, and chiefly their Pupils 
of Patron● toward their wards  in good education, as they may with a sincere Conscience, give a reckoning thereof another day, both before God and man. But now a days the number is great of those that more respect their own gain, than the good guiding of their pupilles, so that simple and weak infancy, wanteth not her underminers, Demostenes complaneth much of his Tutors, that they suppressed his parent's goods guilefully, and respected nothing his good education. Such a Tutor was Richard duke of Gloucester, of whose life and death I have spoken somewhat & therefore will be the shorter in this matter.  
It is much to be lamented, that wards in England are as commonly bought and sold, as are brute beasts and cattle, and ungodly marriages often times made, between either infants, or such as be of tender years, who before they come to their 
Of the marriages of wards.  mature time of discertion, are led by other men's eyes and hearts, to that, will they nill they, which liketh not them but their Guerdons & Tutors. Whereby it fauleth out most commonly, that those that are linked together in such wise with formal matrimomes, and ceremoinall, rather than material, do not love, but mortally hate, and detest each other, whom never liking love of lawful matrimony, but greedy gain forcibly coupled and conjoined. Daily divorces and often murder's iusuing such supposed marriages in this our country, showeth forty incommodity of the same: but especially is most lamentable that our law is near repugnant to the din law, which in semblable cases permitteth to each party free election, but there is good hope, that such as be in authority will also reform this thing so far out of all good form.  
Their divers and sundry good provisions in all other matters, biddeth us lóoke for the li●e in this, which God grant.  
To descend to less matters, let men in 
Of by●ts & scllers.  buying and selling, respect their Conscience, and not follow perverse custom, let them think that there is no good gain, where plain dealing hath no place. And to omit those that cell not their wares, according to their valour, but for as much as they can: do we think that those men respect their Conscience, that mingle their wares and corrupt the same. For example that W●ther selling wine with-water for pure wine & cousloring, else mingle his wines, cannot have herein a good and honest meaning. Anacharsis said truly, the Market to be a set place for Fraud and Rapine, meaning that men in buying and selling had no respect of a good Conscience. It were needful in contracts for men, not only speak to nothing saving truth, but also that they conceal not from the bier any faults, of such things as they cell.  
We must no doubt decline from all things that agreed not with the internal judgement of the conscience, & therefore V●p●an in the Digests writeth gravely. That even the law of nature commandeth us not to increase our substance, with other men's losses.  
But those men are much worse; who in 
Against rash and bayn swearing.  their oaths use against all right judgement, a kind of perverse subtlety, and wiliness, not only abusing their Conscience, but scorming Gods holy name. Such fraud was practised by one of those ten captives, whom after the fiew fought at Canmas, Hannibal sent to Rome for the exchange of Prisoners: taking their oath only, for their return, who when they had taken their love of Hannibal and departed the Camp, one of 
The Godless sleights and ●iftes of many to illude the it oaths.  them by and by returneth back saying that he had forgotten something behind him and supposing by that sleight his oath to be satisfied, he spéedeth himself in his journey, and overtaketh his fellows before night. Now when these ten could not draw to any Conclusion in the Senate house, they all returned to Hannibal saving that one who thought that by such guilful means, he had discharged himself.  
Which thing when the Senate had knowledge of, they caused him to be apprchended and sent unto Hannibal. Cicero saith that this was an illusion, and no good interpretation of his oath, for fraud and Guile doth bind and not dissolve penury. It was then nothing else but a peevish wiliness perversely imitating Prudence and Wisdom.  
Hannibal himself at what time he had taken 
Hannibal.  truce with the Romans, for forty days: in the night time he spoiled the fields, and when the league was alleged he answered that he had not broken the same, which extended only to the day and not to the night. The like we may read in Plutarch of Cleomenes, in Strabo of the Thracians. 
Cleomenes.  Such practices are read even of Popish Prelates, who with fraudulent interpretations of their oaths have sucked the blood of those that reposed all faith in their promises, and committed their lives unto their protection.  
At what time Lewis king of France besieged Adelbartus an Exle in the Castle of Bamberge, which by means of the commodius situation, and good furniture of Artillery, could by no means be got: wh● he see the lion's skin would not avail, he put upon a Woulues' skin, leaving manhood, & practising subtlety. The king than sent a Bishop unto the Earl, to move him to come to some Parley with the King: giving him his faith that he would reduce 
A popish Prelates feaude.  him safe and sound into his Castle again. The Earl was soon persuaded and adventured to go with the bishop. And when they had not passed many paces out of the Castle gate. Were it not good said the Prelate for us to eat a morsel of meat before we go unto the king, with a good will quoth the Earl, and so returned unto the Castle to duiner again, After meat they arose and came to the King, who immediately 
〈…〉  caused the Earl to be apprehended and executed.  
Now when the Earl see he must needs dye, he complained of breach of faith and troth: unto whom the Bishop made this answer. That he performed his promise in that he brought him safe and sound into his Casile to eat meat, and for that he renewed not his promise afterward, he could not he charged with violating of his oath. 
Ottho Phringen sis.  The recorder of this matter putteth down his own judgement of the deed, in this wise. Let other men judge of this Prelate, what they list, as though it were done for the peace, and quietness of the whole Land. But for my own part I thus think, that no Christian aught once to conceive any such thought, especially in so great a matter of life and death.  
The end of this Prelate was fearful & strange afterward, when the Elements most terribly seemed with fire to burn, and with noise to be confounded together the mighty. God strack him with his Thunderbolt and so he miserably died: who soever examineth his own Conscience and secret judgement, shall soon see that such flights proceed of an unhonest and malicious policy, mere contrary to nature, being most shameful and vile for any liberal man but once to think upon, much less to put the same in any execution. For Nature herself desireth things that be right and just, and despiseth the contrary: neither will she hermit commodity without honesty, to have any place with her. So josua kept the league and truce taken with the Sabonites, notwithstanding their fraud and circumvention, neither would he by any means break his faith and troth given unto them.  
Albeit there is some diversity of judgement 
Of the G●● bovites.  among the learned, whether josua did well or not, in sparing those people both whom God commannded him to destroy, and also of whom he was circumvented, and deceived in making of the league. For he seemed not to he bound by any Religion to keep that faith which he gave, deceived with their Guile, & that unto God's enemies. These things seem somedeal hard to be discussed. First of all josua could not be ignorant, that all those people, that dwelled in the Land of Promise aught by God's commandment, utterly to be routed out. But that the Gabaonites did inhabit any part of that land he witted not. Therefore albeit in some respect for ignorance, josua might seem to pretend excuse: for that the Gabaonites coming with their old shoes, and torn Garments, abused him, feigning themselves to be people that came from far: yet he cannot avoid blame both for his overmuch security and credulity, and also for his negligence, in that according to the manner, he enquired not at God's mouth what was convenient for him to do.  
There be some that go about to loose this knot after this manner. That josua did both execute God's commandment, and also that he well performed his promise. For while he suffereth them to live he offereth the better, and in that he maketh them servile 
Ambroci us in offi.  men, he executeth the first, for Ulpian in the Digests compareth perpetual servitude with death. S. Ambrose saith, josua asked not the Lords will, by mean of to much credulty, which commonly all plain and good natures have in them, & he addeth this fine and golden sentence. So holy and reverend was faith in those days, that collusion and fraud was rarely sound amongst men.  
This is then the cause why josua took peace and truce with the Cabaonites. Now that he killed them not deprehending their Euile, but brought them in servitude: was because he would not break his word bond with an oath: less in blaming other men's unfaithfulness, he should seem to incur the same fault himself. He saved their lives therefore; but ●ee made them slaves: his sentence contained mercy, but she long punishment had in it severity, and thus far S. Ambrose.  
Others writ hereof in this wise. We gather that god accepted and ratified josua, his oath given to the Gabaonites, not in that he liked fraud and Guile, but that their study desire, and submission pleased him. For 
Lavaterus in Ios. 9 P. Martyr in 2. Sam. 21.  first God promised josua to be with him in reskewing and defending of the City Gabaon. Secondly, when Saul had caused certain of these Gabaonyttes to be murdered, contrary to this promise of josua, made unto their ancestors, God was angrle and sent a famine among the Israelites, which continued by the space of three years, neither could his wrath be mitigated, until such time as seven of saul's sons, or nearest kinsmen were hanged: It is credible that God's special pleasure was to have the Gabaonyttes preserved. And it is likely that josua being a Prophet, understood so much: Mine own judgement is this, That whereas the chief cause why the Lord God would have the inhabitants of that country destroyed was: lest they might afterward draw the Israelites from the true worshipping of the living God, as Moses declareth in Deutero. & Num. 22. These Gabaonyttes whom the second book of kings, accounteth among the Amdrits, were both humble and lowly, and also willing to embrace the Religion of the Hebrews, moved there unto with the fame of God's great miracles, and wonders which he showed in defending and preserving the Israelites in Egypt, in the wilderness and about jordayn, for so themselves confessed, josua therefore spared their lives, but took from them their liberty: whereby he supposed all occasions of averting the Israelites from the living God to be removed away: and so he embasing them and weakening them with servitude, kept himself pure from the spot of infamous perjury, and wicked Atheism, wherewithal the Godless people with open mouths would have most shamefully blotted him.  
The fact of josua therefore is very commendable, and letteth us see what regard men aught to have of Leagues, and truces confirmed with oaths between them and their enemies, contrary to the unconstant dealings of the Romans in times past, and the french Catholiks, in this our time. For the Senate of Rome did violate and break the League taken with the Samllites and confirmed with solemn oaths of their consuls. T. Veturius, Caluirius, and Sp. Postumius Albinus. Supposing that their oath was discharged, when they had delivered the said consuls back into the Samnyttes hands, to be handled at their pleasures: so that it is said of one no less finely then truly. If the Romans had 
The perittry of the 〈◊〉  kept like faith with the Samnites, which they exacted of other: either they had not remained at all, either else they had served the Samnyttes. And not much unlike was their dealings, with the Numantynes. Whereby it is most evident that the Romans did 
August dei viu ita te dei lib. cap. 22.  not always so precisely keep their faith holy and unbroken, as some would seem to import. Although I see what may be answered in their behalf: to wit, that conclusions or articles taken between the cappitaines are so far forth to be observed on both parts, as the superior magistrate (which was the Senate among the Romans) assenteth there unto. So say they the conclusion of peace made by Mancinus the Consul, with the Numantines was of no moment, the whole Senate misliking the same. And so Camillus would not stand to 
Camillus.  the conditions of peace, which the Senate made with the french men, without his consent being dictator or chief officer. Which answers or rather frivolous excuses, I will not now examine: only I ●● ke that saying of Mithridates, worthy remembrance. Romulus and the Roman stock have sucked 
justinius. liber. 38.  with wolves milk, wolves conditions.  
And touching the Tragical doings of the Catholics of late in the realm of France, what tongue or pen can sufficiently 
The late tragical delinges in ●●aunce.  set forth the same. Surely all posterities will abhor and detest such infidelity, joined with barbarous cruelty, when they shall reed in histories of Edicts, & decrees, made in Parliaments, of leagues & truces, taken and confirmed between party and party, with solemn contestation of Gods most reverend majesty: of most assured and intéere friendship, peace, amity, and Concord, with an utter oblivion of all former quarrels, and displeasures. Where upon ensued Ambassages Gratulatory, from great and mighty Princes round about: and marriages between great estates on either party, most strongly to unite and knit this knot of friendship: and not withstanding all these in the middle of pastimes and triumphs to murder so many grave fathers and Matrons, such seemly and comely gentlemen and gentlewomen in their beds; that had reposed themselves in the faith and troth of their Prince, so many sucking babes in their cradles, the were not able to discern between the right & wrong, is such an example as unto the day hath not been herded of. Surely it is expressly against that law of war, appointed by God. Deut. 20. Which is after this manner. If thou shalt come to besecge any city, thou shalt first offer them peace, and if they accept it, and open their gates unto thee, then shalt thou save all the people of that City, and they shall serve thee and pay thee tribute.  
But here the subjects yield their goods, their towns, yea their bodies into the hand of their Lord: & yet we see what immanity was executed upon them. Secondly all men aught to grant to foreign enemies, the 
The law dem to supplyantes & to such as yield themselves in war.  law of Suppliants, if they demand it, Deut. 20. and therewithal not to touch the unarmed multitude, as infants, young folks ancient and aged persons, Deut. 20. And so the Ethnucks did sound keep the law of Suppliantes, and thought jupiter to be the Patron of them, and revenger of their enemies, as the moral of that fable of Aesop of the Eagle and scaraba's doth declare: but in France we see no consideration of this law, but a general havoc or bouchery to have been made of all ages, seres, and degrees, without any difference at all.  
Pausanias citeth a worthy example of a plague that fell upon that Acheans because they 
Pausanias' in Acha.  broken the law of Suppliants. When (saith he) the Achayans drew the suppliants out of the Temple, God's revenging wrath was not slow nor prolonged against them, for there happened a vehement and sudden earthquake, which turned up not only the wales, but also the whole City, in such sort, that no signs thereof appeared. And the Lacedæmonians are much spoken against in histories, because they murdered the inhabitants, after they had yielded their City, and great miseries and calamities came upon them for such unmerciful dealings.  
Out of all doubt Conquests and victories aught not to be insolent and bloody, 
Conquests aught to have modetation as a companion.  but modest and merciful, as well for the establishing of peace as for the conservation of those which be vanquished and overcome, it is a good saying. He that conquereth 
Mimus.  himself in victory, is twice a Conqueror: Neither may the victor repute himself out all peril. Agamemnon is admonished in Seneca: that he should not use victories cruelly, useth this arrogant speech: Where of should the conqueror be afraid, Cassandra answereth. Of that which he fears not. That is to say, the victor aught to doubt many sudden chaunses. And the same Author in Troade. When Pyrrhus said, No law commandeth to spare captives, Agamemnon answereth, That which law forbiddeth not, shamefastness forbiddeth, Pyrrhus. The victor may do what him listeth: Agamemnon: That man aught to do lest, that he may do most. Wherefore Ageselaus is much commended for his clemency, 
Ageselaus  for that in his orations he accustomed to admonish his soldiers, that they should not handle their captives cruelly, but always to remember them to be men which were fallen into calamity: whereunto men as long as they live upon earth are subject. God hath purtured in the Lion a Picture 
The property of the Lyon.  of valiant warriors, for in the Lion there is not only a stout courage, conjoined with the strength of body, but also an heroical clemency, toward such as fall down before him, according to that verse.  
Percere prostratis seit nobilis ira Leonis.  
A good warrior aught therefore to express both their virtues, as Hirgil writeth most gravely.  
Percere subiectis & debellare superbos.  
When one of Sigismundes counsel, expostulated 
Sigismond.  with him, for that he did not only pardon his enemy's lives and goods, whom he had taken, but received them among the number of friends, the Emperor answered after this manner. Thou thinkest it good to kill thy enemy, because a dead man cannot bite, according to the proverb: But I do kill mine enemy whilst I spare him craving pardon: and do make him my friend, in that I advance him to credit. A notable wise saying no doubt of an Emperor. Like examples are found in the ancient histories of the Romans, who for that they did religiously keep the law of Suppliants: written amongst the alwes of Heralds: they adjourned unto them many Princes and people in amity & friendship.  
But peradventure some will answer that the french Catholics did not break 
S. Augustine.  any law of arms in using policy against their enmmies, for saint Augustine in his questions upon josua saith. When war is just & lawful: he swerveth not from justice that pursueth his enemies, either by strength or policy. And even so Antigonus, when one asked him how he should deal with 
Antigonus.  his enemies, answered: Either with fraud or dint of sword: either openly or secretly. And Virgil. Dolus an virtus quis in host requirat. Saint Jerome allegeth that 
Hier. in 17. Ezeh.  verse as secular, but liketh very well thereof: so far forth as no faith & troth given be byolate. But I think the word Dolus in the verse to be taken of honest and lawful policies in war: And that all subtle cavilátions, frauds and perjuries, are excepted. For the word no doubt signifieth Prudens Stratagema.  
The king of Denmarck using fraud and 
The king of denmark his policy.  perjury against his subjects is much discommended, for that when he could not bring in by main might, certain pernicious outlaws and pirates, he brought it to pass by policy: for he pretending open war against foreign enemies, summoned his men os war to come and serve him, and among the rest sent also unto those thieves both granting them pardon for all their offences committed against him, and also promised them for their service large and liberal wages, And when they were comen, he strait way put them to death. Such policies having perjury annexed unto them aught to be detested of all good men and chief of Princes, whom verity and constancy in words of promises, have always singularly commended.  
The french Stratagems are not much unlike the danish dealings, saving the their pertury was more heinous in France: for that the adverse part were already come in and had laid down their arniour and weapon, and had on their part given out infallible and evident signs, of their love and fidelity to their Prince.  
The cruel deed of Peter Arrogon is much detested, who slay eight thousand 
Peter Arrogon.  french men in Sicily, for that they had surprised that I'll in his abscnce, and yet he exercised his cruelty upon foreigners and strangers, but these upon their own nation and near kinsnien, They seemed to have set before their eyes the dissimulation 
A. Commodus.  of Antonius Commodus whose manners they have exactly expressed: For when he was wearied with filthy pleasures, where 〈◊〉 he was exceedingly given, jest he might séem● to spend tune in doing nothing, he devised with himself how he might murder the Nobles of his Empire: especially he caused one julianus to be slain suddenly and horribly in his bed, and yet in the sight of men he would kiss and embrace him, calling him his sweet heart, and well-beloved father. Or haply they looked nearer home, and bchelde the policies of some of 
Carolus septimus Gal rex.  their Ancestors. We read of Charles the vy. king of France, that after long and grievous troubles in that country, he entered into league and affinity with the duke of Burgundy: and promised most constantly to bury all ancient quarrels and grudges: & there upon they both received at the priests hands the host consecrated, as the manner was in those days, in confirmation of their oaths and promises, yet notwithstanding, when as the said king had invited the duke to come to Montrell, pretending to entertain him most friendly, and to exhibit unto him spectacles and triumphs, he suffered the duke to be murdered upon the bridge there, as they were in communication together.  
Some may answer that how these 
Nothing is protitable rule unlest it be honest.  men kept their faith they will not examine, but by these doings there followed tranquillity and quietness unto those Regions, and country: I answer let it be so accounted for the present time, but if we consider, the consequence of such truce breakings, & immayne cruelties, we shall find in the end utter subversion to have ensued great houses, and families therefore. Surely all good men embrace that saying, There is nothing 
Aristidea.  profitable unless it be also honest. And therefore Aristides did openly in the 
Themistocles.  audience of the people reject the politic counsel of Themistocles concerning the burning of the Lacedæmonians Navy: because being profitable it was not thought honest, Furius Camillus received not the 
F. Camillus.  children of the Lords of Phalice, betrayed to him by their Schoolmaster, but stripped him naked and delivered him to be whipped home with rods by the same Children.  
Kingly virtues in times past have been 
●●r●otes virtues.  reported to be these, justice, gentleness, and clemency: but cruelty, and outrage have been misliked. Scipio hath in all ages been praised, who was wont to say, that he had rather save one citizen, then slay a thousand enemies, which sentence the Emperor Antonius surnamed Pius did often repeat. Contrariwise it was a shameful byword used against young Tiberius, to be called Clay tempered with blood. It is no sufficient allegation to say, that kings have absolute power of life and death over their subjects. There cannot be alleged any greater authority, then that the Dictator's had at Rome, in whom was the sovereign power of peace and war, and of life and death, and that without appeal. Yet might they not execute a Citisen, his cause unheard, and without condemnation by order of law. Only murderers and thieves do take away men's lives, without order of law, without hearing the party plead his cause, and to speak for himself, but what need many words. It is clearer 
The proper and especial notes and signs of Papists.  than the noon day, that cruelty, perjury, and filthy adultery, are the very proper notes and badges of Papists in these our days.  
It is much to be lamented that the noble and famous Nation of France, should learn of Pope and Turck, unto whom they link themselves in league to care for no promise, faith, or oath: and I pray God in the end they be not scourged by Antichrist, whom they trust, and distrust God, with whom while they seek to concern peace, and concord, they cannot choose but be at discord and open war with God. The old Poets do fain that the proud Giants waged battle against heaven, whereby they meant undoubtedly, those that despise laws and break their oaths, most blasphemously abusing God's name. And those that easily commit such offences, the devil doth wholly possess their hearts by little and little, and breedeth in them a deadly hatred against God, whereby they run into foul and heinous facts, and so at the last fall into tragical pains, both in this world and in the world to come. Which the Poets meant also to express in jupiter his conquests, over the said Giants called Philegians, who were carried quick to Hell, with a flood sent out by Neptune, of whom Virgil writeth thus.  
Phlegiasque miserrimus omnes, Admonet et magna testater voce per umbras, Discite insticiam moniti et non temnere divos.  
How grievously and odiously men do profane God's name by perjury, it will 
Perjury a● deyu●us of●●●uce.  plainly appear by the definition of the same.  
An oath is an asueration, of a thing possible and lawful, made with the invocation of 
The definion of an oath  God's name, wherein we pray God to cast down upon us his malidiction & vengeance, if in swearing we say untruth, or wittingly & willingly break our oath, In bore and naked promises; wherein we promise' to do truly, it is said: Let your communication be yea, yea, and nay, nay, but of oaths there are severe precepts, Thou shalt not forswear thyself, but shalt perform thy oath to God: Whereunto he aodeth a fearful Communication, For the lord will not hold him guiltless that taketh his name in vain: There is no doubt but God's majesty and name, is wonderfully abused, when men run into wilful perjury. For in that we call upon him to be our witness and judge. Our wilful perjury denieth him to be a true witness, argueth him of falsehood, procureth his plagues, and bindeth us by our own mouths to abide the same. There can then no greater contumely be done against God, nor no more grievous crime committed by man then wilfully: to make a mock and by word of God's name: where unto if men add wilful murder, and shedding of innocent blood: they must needs fill up even to the brim, the measure of iniquity.  
Such men are ungraciouslye led and 
Of sinners iudutate & past grace.  drawn to punishment and vengeance: so that among such transgressors, you shall scarce find one that hath in this world escape the revenging hand of almighty God: as we may plainly see by Cain, Saul, Richard king of England; the third of that name, and infinite other examples. Hereof the Poets have written thus. 〈◊〉 Ah miser & si quis primum periuria celat, Sera tamen tacitas pena venit pedibus.  
The former examples are special, but 
Examples of Princes and people punished for their perjury.  when we behold things more public, and general, we see a more sorrowful Tragedy. For we may read of them est noble and flourishing Famelies of Princes, to have been utterly rooted up, for wicked murders and perjury. And so God doth show himself to be a defender and conserver of justice and pull it ike order: and that his pleasure is, that the inteynall motions of man's mind, should conform themselves to the working of God's spirit, and also that the external members should be kept within the compass of good laws and regiment. Which whosoever have broken, they have always been accounted factious, seditious, perjured, and men noted otherwise, with vile reproaches and infames. Such men were the Carthaginenses 
Carthage.  reputed, who unconstant and slipping in in all their words and promises, sought still by guileful and crafty interpretations to illude their oaths, who at the last being utterly subdued, and their city stick and stone consumed, even to the ground with fire: do bid us behold the end of levity and perjury. Philip of Macedonia 
Philip.  was wont to play with his faith, as children do with sticks: which was the cause as the wise Ethnics thought of the sudden and strange ruin of all his posterity: for within twelve years after his son Alexander in the flower of his time, died either with poison or with immoderate drink whose mother, wife, and two sons, were murdered of his Nobles, neither was there found any Patrons of so royal a family. And in our father's days Lewis, king of 
Engenius Pope of Rome and Lewis king of Hungaria.  Hungaria, induced by Eugenius bishop of Rome, broke the league which he had made with Amaruthes the great turk: and drawn that Tyrant to bend all his power against Christendom, being at that time otherwise busied in the east, in which war, Lewis the king with the greater part of his army, miserably perished, the smart whereof not only Hungaria feeteth, but all Christendom lamenteth at this day. And to omit those things that histories record, many examples as well private as public, daily experience in man's life, do verify the same: whereof it came to pass that the old writers, appointed certain Gods, to be revengers of perjury, and Homicide: For they beholding such daily examples, not without great admiration, judged that those things came not to pass by chance, and at adventure, but that some divine power was especially appointed to be the punisher of Perjury & wilful murder.  
And hitherto, I thought in some private callings and conditions of man's life, to point out as it were with the finger, the joy and solace of a pure and sinerre Conscience, and the endless vexation and sorrow of the contrary: now I will descend to certain questions, which men commonly move, about man's Conscience.  
It is demanded commonly, whether an 
Whether is be enough for men to rest upon their Conscience.  erring Conscience death condemn man: That is to say, whether man's will swerving and dissenting from reason dcerived, condemneth a man: we must observe that it is the part of Reason, to give light unto Will wandering in darrknesse, and gross ignorannce: and therefore Will dissenting from Reason deceived, must needs offend and do wickedly. He doth evil I say, not in his own nature, but because the Conscience so judgeth of itself, albeit it be perfit and good.  
And therefore the divines plainly affirm, that Will dissenting from Conscience and Reason, whether she be sincere or corrupt, in what kind of action soever she be busied, whether they be good, evil, or indifferent, she offendeth and committeth sin.  
And from hence is derided the solution of that question: Whether the Conscience erring excuseth: That is, whether the Will consenting with Reason, swerving from truth offendeth: for if Will dissenting from Reason deceived transgress, surely it must needs follow, that the same consenting with Reason doth not offend: For of things contrary, there follow contrary sequelles, as not only Cicero but the Logicians generally, and experience proveth. We must herein observe that as a seemly and comely body is so called, when there is right shape and composition of all the rest of the members of man's body: and it is the named evil favoured if in any one hmme or joint, there be nay thing uncomely, crooked, or law: even so that is only accounted good, which is absolute and consummate in all parts, and so it is named evil when any little thing wanteth, to the perferfection thereof, or to speak plainly and briefly: evil proceedeth of special vices and defects, but goodness of that which is on every side without fault or blemish. So that in this matter it is enough if either the Will be corrupted, or Reason which is the guide and ruler of Will.  
But this thing willbe plain by the apposition of an example. Those that did both curse the Apostles of Christ, & committed them to prison, minding to execute them, with most painful deaths, thought that they offered a most acceptable sacrifice to God, even as Christ himself beareth witness. The time shall come saith he, that whosoever killeth you, shall think he doth GOD good service.  
These men's reasons and understanding was marvelously shadowed with darkness and error, and yet their will and intelligence did concur together. And Paul himself when he persecuted the Church of Christ, and cast his servants into bonds: had a Will obedient to Reason, wandering in great darkness. And yet that Apostle afterward confesseth, that albeit, he did that ignorantly through unbelief: yet that he grievously offended God, albeit through repentance, he afterward obtained God's mercy. For God doth easily and soon forgive simply ignorance repenting the fault, and where malice and wilful will wanteth, the fault is reputed less in God's sight.  
I will not have any man mistake, me as though I thought that any kind of ignorance should either excuse a man, or be accounted tolerable in God's sight. For without doubt all kinds of ignorance are blame worthy, Else the law in Moses should seem to be in vain, appointing a sacrifice to be offered unto God for ignorance. Nu. 15. but my meaning is, that ignorantia facti, as they term it wanting negligence and security, may seem to have some probable excuse.  
And touching Paul's error, it had a show of probability and likelihood. It was written by Moses that if any Prophet did arise teaching things contrary to the law, he should out of hand be stoned to death: that jesus was such a one, Paul herd by the reports almost of all men, and that he was for that cause, by the Priests, Scribes Pharisies, Seniors, and by consent of all the people apprehended, accused, found guilty, condemned and finally crucified: for he never herd nor saw personally Christ, neither any of his Apostles, teaching or working of miracles. Paul's error therefore did arise as well in respect of the matter, as of the person: Wherein his mind and Reason drowned in ignorance, hadd● an agreeable will, whereby as he offended, yet that came not to pass by wilful ignorance, but by a zealous study of the law, covered with simplicity, as himself to Timothy witnesseth.  
The scholastical divines do also move another 
The true ground and foundation of a good Conscience.  question, whether the Conscience bindeth: That is whether a man aught to do all things that his Conscience moveth him unto: Moreover if it happen Conscience, and the superior magistrate to prescribe things mere contrary, they ask which of them a man aught to obey and follow. Wherein this is commonly their judgement, that the Conscience is always to be moderated and directed by God's word: whereunto if it be agreeable and consovant, yet it bindeth a man no more than it was before bond by the eternal word of God. And therefore such Conscience is always to be followed and obeyed. But if it do prescribe any thing, mere contrary unto the same word, than it is to be corrected and amended. For if the lest Scruple remain in the mind, whether a man do according to the motion of his Conscience, or against it, be sinneth grievously: For in doing the one, a man sinneth against God's law, and in doing the other, thou also offendest. For although the deed in itself be good in God's sight, yet man doth it 
Doubtfulness of the conscience dangerous.  doubtingly, whether it be good or no: which doubt and staggaring of the mind is offensive & condemneth a man, Hereof the Apostle pronounceth him blessed that doth not condemn himself in that he aloweth. Ro. 14. In which sentence he telleth us that s●ée may not dee any thing, which leaveth behind it a doubt or remorse of Conscience, for he that doubteth, and yet goeth through with the matter, do most plainly centrinne God.  
And moreover, while that he doth a good thing, doubting with in himself whether it be so or nay: he giveth just occasion for all men to judge that he would also not stick to do mischief if eccasion serur. So it cometh to pass that the thing which is not evil in itself, is yet by doubting evil to him shalt doth it, and his own Conscience accusing him, will pronounce sentence against him. For this cause it is rightly said, that if Reason erring and deceived, doth prescribe and appoint any thing as God's hests, and yet not so in deed: that then if the Will do neglectt Reason's commandment, it is as great an offence as if a man should withstand the commandment of God.  
And touching that other question which encumbereth many men, whether we aught to follow our Conscience, or the magistrate commanding things contrary: in which question if master For had at large put down that which he briefly and finely touched and shadowed (as it were) in his preface, before his titles of common places: or if master Mullins would vouchsafe to commit that to writing which he discoursed herein profoundly and learnedly at Paul's Cross: then I should not want any thing that might serve to the full dissolution of this question, my opinion is this. If the Prince or magistrate, do command any thing repuguaunt to God's Law, our Consciences, witnessing the same: then let us remember that the Apostles and other the faithful servants of Christ, in the primative church would rather abide painful imprisonment and sustain most sorrowful death, then in any one jot obey their wicked ordinances. The blessed martyr and Bishop. Policarpus answered the Roman Proconsul: We are taught to obey princes and Potentates, in those things 
Policarpus.  that be not contrary to sincere Religion. And Chrisostome said divinely to Gaynas: It is not lawful for the Emperor being the defender 
Chrisost.  of true Godliness, to attempt any thing against the same. The Prince or other supreme Magistrate, is appointed the keeper of both the tables: but he may not precéede to decree any thing without the compass of the Scripture. For Will worshippings are not acceptable to God, because they are not agreeable to his eternal will, neither can they assure men's Conscience, that they are accepted of God. Wherefore such authority was not given to Moses himself, that he might of himself devise and orde●● Religion, but God did expressly and particularly by name appoint these things which he would have proposed to his people to be kept of them. Neither did be instrua Moses in a moment, but taking 
God in●●●●●ted 〈◊〉 by degrees.  him up into the mountain unto him, by the space of forty days: gave him instructions, and afterward jest any simple or doubt should remain: he solemnly authorised his ministry by miracles and wonders in the eyes of all the Israelites. Neither had the Apostles power at their pleasure, to fashion and form what Religion they would, but Christ first taught them by mouth, and afterwards added sacraments of true Religion, and confirmed the same with signs and wonders: and finally gave them commission to teach, and preach those things which they had herded, seen, and received of him.  
And so both the Testaments have been given, not by humane, but by divine tradition and power, confirmed moreover with many nighty signs and wonders: For it is the pleasure of almighty God, that his ministers shall certainly know his will, which cannot be, if men might in any resped invent new religions. Which the 
Numa Pompilius.  Ethnics in elder time known right well, for Numa Pompilius setting by a religion, persuaded the people of Rome, that in the night season, Aegeria appeared unto him and revealed such things as he instituted. He knew right well that all opinions of religion are of no valour without the fear of God: and therefore his meaning was that the people should receive those things as delivered not by man, but by instinction of the powers above. And therefore men should exceedingly serve, if for the title of the office of a Magistrate, they accept all decrees and edicts of Religion: which in deed were nothing else then of a ecclesiastical, to make a secular Pope. While then we touch that the care of religion appertaineth to Magistrates, we mean not that they may at their pleasures daily Coin new articles of the faith: but that they should follow the examples of Godly Princes, who always in the reformation of Religion, had an especial eye to the word of god, the lantern and light unto our paths, and steps.  
Now as concerning the princes temporal laws. If they be made to the end to say upon men opinion of religion, as though the observation of them were necessary: then the conscience is burdened and snared contrary to godliness. For in matters of conscience we have to do only with God, and not with man. In some places the scripture seemeth to extend the same to men, as when Paul saith, he walked before God and man with a pure conscience, but that is because the fruits of a good conscience doth issue and flow amongst good men: but properly as I said it appertaineth to God only, neither doth that place of saint Paul to the Romans prove, that contrary where a distinction aught to be observed. For although every particular law reach not to the conscience, by the general precept, yet obedience to the magistrate is commended, because they be of God: but the civil laws of princes, either touching common profit, pleasure, uniformity, and comeliness, being either profitable or pleasant are to observed & kept. For although in their properties they be indifferent: yet by means of authority they are almost equivalent with God's laws: and are not by any means to be violated and broken, unless extreme necessity urge and as it were infer violently to the same. Necessity in deed is pardoned, if wilful arrogancy and malicious contempt of our superiors be absent. For in such cases, God respecteth the mind and not the fact: and where no wilfulness is, there is his mercy most ready. And for as much as the law of God sometime giveth place to necessity: as when David against the law did eat of the showbread, whom Christ defendeth: why should not mannes ordynannces a great deal more do the same, so that Malapartenesse and contumacy of our superiors, and the offence of our brethren be far from us.  
It now rests only, that neither those 
Two 〈◊〉 tyons the first against bayn confidence in one own righteousness.  that have good Conscience do trust in their own merits, neither yet having an evil Conscience for his filthy and abominable life, should fall inio despair: and so finally run into desperation. That of saint Augustine is diviuely spoken. Conscience and Fame are two things, Conscience is needful to thyself, and Fame for thy neighbour: But if thou respect thy good name to the uttermost, & yet it nothing availeth thee, be thou quiet in thyself, because of a good Conscience in the sight of God.  
And yet no man aught arrogantly to have affiance in his good works, and Pharisaically to please himself, and to contemn others: For the modesty of sinners displeasing themselves for their offences, is much acceptable in God's sight, than the works and merits of those who in their own conceit account themselves just. Which thing is clearly seen in the parable of the Pharisie and Publican, whereof the one pust up with the opinion of his own good worcks (which affection encumbereth even good men often, unless they diligently take heed) displeaseth God, pleasing himself over much: not only a flatterer of himself, but contumelious to his neighbour. The other male content with himself, for his guilts and offences, and beating his breast with most humble voice, craved gods mercy: and so the more he was displeased with himself, the more he pleased God, according to that of Saint August. The justice as it were of God, looked down from heaven saying: let us spare this man, because he spared not himself, let us forgive him, because he forgave not himself, he converted himself to punish his sin, let us convert to deliver him. August. psa. 48.  
This self love and good opinion of ourselves aught to be eschewed, and it is best for us to think simply of ourselves, and to say with Danyell. We have offended, we have committed iniquity, we have declined and go astray from the commandments. To thee O Lord belongeth glory, and justice, but to us shame & confusion. For he glorifieth God that accounteth himself a sinner, and repenting, putteth his whole trust and confidence in God's mercy: whereas proud Pharisees judge eternal life to be the reward of their virtues, and good worcks.  
And what is sinful man able to do of himself: or if he be able to do any thing is not that to be attributed to God's grace, by whose gift we are that we are: so that in all things, unless we will be over impudent, we must needs grant our exceeding great imbecility, and Gods infinite mercy. That trust therefore in our own merits, and vain opinion of our righteousness, which will not suffer a man to be humble and lowly: but stirreth him to pride and arrogancy, is by all means as a pestilence to be eschewed.  
For God highly displeased there with, taketh from man the right hand of his protection and suffereth us to have the reins at our will and pleasure: wherewith we run into ruin and destruction. And that I may leave external actions, when we haply may be blameless in the eyes of man; who dare once open his mouth to say my heart is clean, seeing that job in admiration crieth saying, Can that be clean which is born of a woman, not one, albeit he live but a day upon the face of the earth? And S. john, if we say we have no sin we deceive ourselves, and the truth is not in us. But if we confess our sins, he is faithful and just to forgive us the same, and the blood of jesus Christ doth purge us clean from all iniquity. This sentence of that excellent Apostle and so well-beloved of God, taketh from hypocrites all vain trust and confidence in their merits: and ministereth great consolation and unspeakable comfort, to afflicted consciences, and such as be unquieted for their crimes, and offences, wherewithal they have estranged the countenance of their loving father from them.  
S. Paul says, This is our boasting even the testimony of our conscience. But he sayeth again: He that reioceth let him rejoice in the lord, every man may rejoice then in his good deeds, but not without the Lord And therefore we must always remember these three Cawtelles, first that we acknowledge all our goodness to come from God. Secondly, that we put our trust and confidcce in God alone: Thirdly, that we rest and repose ourselves wholly in God the fountain and author of all goodness. These foundations being laid: then I say it is not only good but also needful, that we rejoice in our good deeds, not with vaunting Thraso, or the glorious hypocrite, but in the approbation and comfort of our good Conscience.  
Neither may the wounded Conscience, 
Against sorrow and despair of an aff●eted Conscience  (which is as it were a taste of eternal death) despair of salvation, because of their heinous sins and offences: for they have the merits and death of christ for their refuge and sanctuary. For our heavenly father most tenderly and dearly loving us, hath given his only son to the death of the Cross for us, to obtain salvation, he hath given him unto us by whom he is pleased and reconciled to man, the remembrance of our sins stricken out, so that we certainly persuade ourself thereof, and having this faith do wholly yield ourselves unto him. Hereof speaketh the Apostle, if any man sin, we have an adudcase with the father, jesus Christ the righteous, & he is the propitiation of our sins, not for our sins only, but for the sins of the whole world, and that saying is very comfortable: What time soever a sinner doth repent him of his sin, I will put all his wickedness out of my remembrance. And again. As truly as I live saith the lord, I would not the death of a sinner, but that he should convert and live. These and such like sentences do comfort us against desperation, into the which Cain, Saul and judas, by diffidence fell, and with an oath God doth assure us of his love & mercy, which whosoever dispaireth of, he accuseth god of perjury, being most heinous impiety, and donieth Christ's sacrifice to be available to put away our sins. For our loving God doth principally request this at our hands, that we distrusting ourselves, should trust and commit ourselves only to him, whose love and charity toward us, hath appeared abundantly, that he hath given his only son for wicked and sinful men for his enemies, whereby he might receive us again, into his love & gracious savour, with this faith and confidence a sinful man may stay himself, and assure unto him most firm consolations and defence, when 〈◊〉 wrestleth with the pau●rs and agonies of sin, death, and desperation: where unto often times a man is drawn, and tormented as it were of an hangman, by his own unquiet Conscience, or by the malicious and guileful temptations, of his mortal and capital enemy the Devil.  
And these things I thought good to commit to writing, touching the good and evil 
The coucinsion.  Conscience, wherein we see that as there is nothing more horrible and pervicidus than the evil Conscience, doubting, mistrusting and despairing in all things: so there is nothing better, nor more comfortable than a good Conscience, which maketh a man live even a blessed life upon earth, and procureth unto him sincere and perfit pleasure. Seeing then the commodity of a good Conscicce is so great, and that no man can have it, unless he live in his vocation, and do his duty uprightly. It standeth every man upon to endeavour and bend all his power and strength even unto the uttermost, to satistie and answer the same, which that I may speak briefly, is to abandon vice and embrace virtue, so shall we be partakers of such an inestimable joy and treasure. So shall no good man devise or practise any fraud or guile: he shall not offer any injury to his neighbour, and so to conclude shall vice be banished, and virtues, as Religion, piety, justice, peace, concord, and such other like, shall spring and flourish again. God the author and giver of all good gifts grant us all this excellent treasure, that in all our actions we may weigh and consider our Conscience, being a daily and domestical judge, whereby we shallbe stayed from committing those things which offend his high majesty: that so living holily and sincerely in this world, we may in the other world, come to perfit bliss and immortality.   
FINIS.