abandoned and according to your Office of pleading your Clients cause formally and prosecuting his affaires faithfully as much as in you lieth let innocency be preserued vse your best indeuour that right may bee had with moderate expence vse the Law lawfully that it may prooue a speciall and speedy remedie of wrongs and not an Engine or trap to insnare the weake as many complaine what though for your plaine and conscionable dealing you lose your fees and profit in the place of Iudgement on earth yet bee assured of this your innocency shall procure you a better reward at the Iudgement seate in heauen And now for you the reuerend Sages and honourable Iudges of this Circuit and for you also the praise-worthy Iusticers of this Shire what remaineth to be done but only this that out of your owne ingenuous disposition without any prescription of mine you should ioyne together what in places of iudicature may not be put asunder all these Symbolicall sentences and quarter them as so many Scutchions with the Armes of your houses and offices in this order Dicatur veritas first Fiat iustitia next and then in the third place Seruetur innocentia whereunto adde for a Crest to make vp the compleate coate of a gracious Magistrate Dominetur conscientia Thus if looking vp to God who is present and chiefe President in your assemblies you shall in a reuerent feare of his Name see that truth bee testified and deliuered Iustice done and executed innocency preserued and protected and a good conscience in all things kept and preserued then shall the mountaines and hilles bring vnto the people peace and prosperity then shall Iustice as the Sunne Mercy as the Moone other vertues as the Starres shine about your seates of Gouernement to the confounding of the wicked and the comfort of the godly Which God grant by the assistance of his grace to the praise of his glory Amen Amen THE CONSCIONABLE CHRISTIAN Preached at Taunton Aug. 7. 1620. The Text Acts 24. 16. Heerein therefore doe I exercise my selfe to haue alwayes an vpright conscience towards God and men AS the Prophet Ionas brought the same message to the Nineuites at his second sending vnto them so doe I bring Right Honourable c. the same Text of Scripture at this my second calling before you desiring to end what the last Assises I began and to adde a roofe to that foundation which then I laid and to giue an account of such particulars as remaine yet vndiscussed of that generall Bill of parcels which then I exhibited to your Christian consideration And hauing then as you may remember spoken generally according to the modell of time allotted for me to speake and you to heare of the reall religious practice and the actuall Christian imployment of Saint Paul prosecuting withall such doctrines and vses as the motiue and manner of his imployment did offer to our obseruation I come now by orderly descent to handle more especially the matter subiect and meane businesse of conscience wherein he was thus seriously imployed and exercised And for my better proceeding therein and your profiting thereby will by Gods assistance and your continued patience present to the eyes of your vnderstanding First Conscience it selfe as in her nature Diuis 3. parts properties and offices in her power command and Soueraignty she is considered to be great Secondly I will commend to your view and entertainement an vpright conscience as in her causes and effects in her priuiledges of being the best Gardian Counsellor and Comforter shee is found to bee singularly good And thirdly as her goodnesse according to the latitude thereof extendeth it selfe in respect of time alwayes thorow the whole course of mans life to the performance of all good duties concerning God and man Herein doe I exercise my selfe to haue alwayes a good conscience towards God and men Of each of these in their order and first of 1. Part. conscience according to its power and greatnesse whereof my purpose is not to make an exact Scholasticall Discourse but to touch the tops of generall notions and with Gideons Souldiers Iudg. 7. to lap at the brinkes of those riuers wherein others haue deepely waded and with Ionathan 1. Sam. 14. to giue you a taste on the tip of my rod of that sight-cleering honysweetnesse which therefrom may be gathered Wherefore passing by the nicities and curious speculations of Schoole-men whether conscience be an Act or an Habit a faculty Theoricall or Practicall simple or mixt and compounded of both whether seated in the vnderstanding will or memory as the proper subiect thereof c. and passing ouer with a light finger and dry foot the Rhetoricall Notifications and witty Illustrations thereof drawne from its Illustr consc offices adiuncts effects when and where it is deciphered to be a mans best friend soonest offended or bitterest foe hardliest appeased a bridle before sinne to preuent it a scourge after sinne to punish it domesticus index index carnifex in briefe to be the soules Schoolemaster Monitor and Domesticall Preacher mans tutelar God and protector Gods Law-Booke Leiger Ambassadour Spie Intelligencer and the truest Prognosticatour in a mans bosome or brest foretelling what shall become of him hereafter c. As an abstract of all the premisses I will briefly and plainely commend to your consideration the nature and essence of conscience vnder these termes of a definition or description Conscience so called either à cordis scientia Description of conscience Bern Aquin. in reference to the soule reflecting and recoyling vpon it selfe or à scientia cum alio in respect to God with whom it is a co-witnesse of whatsoeuer is in man is a noble and diuine power Rom. 2. 15. and faculty planted of God in the substance of mans soule working vpon it selfe by reflection Esa 30. 21. and taking exact notice as a Scribe or Register and determining as Gods Viceroy and deputy Iudge of all that is in the mind will affections actions and whole life of man I name it a faculty and not a bare act because Prob. desc sundry actiōs as to testifie accuse excuse acquit condemn are giuē vnto it I terme it a noble diuine power and not an humane acquired habit because acts and habits too may be got and lost deposed from their subiect and separated from the soule but Conscience as it is borne with vs so it will neuer leaue vs it is indiuiduall inseparable there is no putting of it to flight or flying from it nec fugere nec fugare eam poteris but it will say to thee as Ruth to Naomi I will Ruth 1. goe with thee wheresoeuer thou goest To bee briefe I giue it roome and place in the whole soule and doe not as some haue done thrust it into a corner thereof as if it were a part onely of the practicall vnderstanding because the operation of it cannot bee circumscribed in narrower bounds then the soule it selfe
onely auenged on the great and mighty ill-man himselfe who hath discharged conscience from comming vpon his ground and sacrilegiously intrudes himselfe on Church Demaines and fleshed therein runnes with open mouth on the Commons of the Countrey but also on all such vniust Magistrates * suborned Witnesses Amos 2. Pro. 19. 5. Pro. 21. 28. Psal 140. 11. corrupt Iurors truth-outfacing Lawyers cruell vnder-Sheriffes and cunning Sollicitors as haue assisted him in his bloody conquest and triumph ouer his harmelesse helpelesse distressed Minister Tenant neighbour Yea more then so in the 26. of Leuit. and 28. of Deut. Deut. 28. you shall finde a large patrimony of fearefull plagues entayled to the very posterity of all vnconscionable peruerters of iudgement persecuters of the innocent and practisers of violence or villany and as well the Authours as Actors the Plotters as Practisers of mischiefe shall come to extreme misery The mouth of the Isa 1. 20. Lord hath spoken it and his hands will bring it to passe Vse O heare then and feare this all ye that are or haue beene any way imbarked in such iniquity breake off your sinnes by repentance and renew your reconciliation with God by remoouing and disclaiming the matter of controuersie betwixt him and you and in all causes criminall and controuersiall which shall passe thorow your hands or come to your hearing euidencing and sentencing heereafter learne and labour to haue and discharge a better conscience then you haue done heretofore Whilst the Flood-gate of Gods loue is opened and his mercy stands and knockes at your gates for amendment be intreated lest otherwise Iudgement lay siege to your houses and hearts too and with terrour of minde you bee constrained to doe iustly be iealous ouer your selues with a godly iealousie be suspicious of your owne desires of the customes of the times of the policies of the world and of those sinfull baites which Satan couers cunningly that the hooke of insuing dangers may not be seene and let none of them intice you to say thus vnto your soule Goe to now for this once let such a man in such a matter be gratified though against equity but in the point of Iustice shew your selues strict and rigorous inflexible inexorable like to that Roman Cato à quo nemo rem iniustam Plut. petere audebat or Fabritius qui nec audire nec videre quicquam turpe sustinebat and with a full and free-hearted renunciation of all iniustice wrong and violence Herein seriously exercise your selues to haue and keepe Alwayes euery day and in euery action of the day in all places high or low publike or priuate in all cases of rich or poore great or small a good and vpright conscience It was S. Pauls Crowne of reioycing 2. Cor. 7. 2. that he could truely say I haue wronged no man corrupted no man defrauded no man and it was Samuels comfort that he could cleere 1. Sam. 12. himselfe and that the people with free acclamation did cleere and acquit him from all iniquity 1. Sam. 12. And it was likewise the very ioy of Moses heart that he could affirme confidently he had done no man hurt Num. 16. 〈◊〉 And doubtlesse this also will be a singular solace to your soules and an heauen to your hearts Fathers and Brethren when you shall lie on your beds sickly or in health conferre with your soules secretly that howsoeuer you may be otherwise traduced as Moses by the Num. 16. sonnes of Belial was vniustly charged yet you can wash your hands with Dauid in innocency Psal 26. 6. and your consciences can tell you without lying or flattery that you haue wittingly wronged no man defrauded no man beene corrupted by no man Vse Which comfortable testimony of a good conscience that you Right Honourable and Right Worshipful may Alwayes haue and hold to come once more with a fresh charge vpon your soules mine humble admonition proceeding from vnfained affection shall be this That sith the Lord knoweth your downe-sitting and Ps 139. 1 2 3. vp-rising and your thoughts long before and is together with his Deputy conscience priuie to all your wayes and workes all things being Heb. 4. 13. naked before him with whom we haue to doe as the Apostle speaketh Heb. 4. you would be carefull therefore and circumspect to do whatsoeuer Eccles. 9. 10. your hand hath to doe with all your power and that in simplicity and sincerity as in the sight of God and in his presence from whom nothing can be hid Caue spectat Cato was an ancient Watch-word among the Romanes and a great retentiue from vice How much more ought this to be amongst Christians Caue videt Dominus The forgetfulnesse whereof Psal 33. 13 14. makes many men especially great Ones to dig deepe as if they would hide their counsell from Isa 29. 15. the Lord to worke in darkenesse as if none should or could see them and politickly as they deeme it but dangerously as the euent prooues it to contriue in secret those things which afterward being brought to light cast shame in their faces a burthen on their consciences a blot on their name and without repentance euerlasting confusion vpon body and soule But I hope this Lethargy and deadly sickenesse * hath no way indangered your soules but Temerita◠aut timiditas Iudicis vel fauoribus corrupti vel pauoribus territi est calamitas innocentis proditio iuris proditio plebis Saluian that they are euer awaked with the remembrance of Gods presence in all your actions and censures of vindictiue or remuneratiue Iustice so that the reward of vertue is not made a gift of sauour to pleasure friends or the punishment of vice a meanes of reuenge to confound enemies but mercy and iudgement are in their due place and time according to the rules of equity executed by you with a mind of Iustice to doe right vnto all Thus I hope the best things of you and therefore giue me leaue for my farther and fuller assurance therein to vse the same words somewhat inlarged vnto you which Iehoshaphat did vnto the Iudges of his time Take heed 2. Chr. 19. 6 7. what you doe ye execute not the iudgements of man but of the Lord the seate wherein you sit is his the people which you iudge are his the authority wherby ye iudge is deriued from him Take heed therefore that your passions sway you not that your friends presse you not that your followers perswade you not in hope of bribes to peruert Iustice for though the Master be so iust with Elisha to refuse them yet 2. King 5. commonly the seruant is so wicked with Gehasi to receiue them Take heed what you doe for the Lord will bee with you in the cause and iudgement great matters doe euer require great deliberation weighty causes weighty consideration serious businesse serious care and circumspection Take heed then what you doe be guided by
Isa 57. 21. is no peace to the wicked saith my God no true peace either in life or death Lateri haeret laethalis arundo The griping gnawing and neuer dying Worme of an accusing conscience euery where tormenteth them and executeth the sentence of remedilesse condemnation vpon them so that being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 selfe-condemned Tit. 3. 11. through the guilt of their sinnes as Cain Iudas Herod and Felix were and as credible Histories Acts 24. declare Bessus for secret killing of his father Bassianus of his brother Orestes of his mother and Richard the third of his nephewes to haue beene they leade heere a life euer-dying and feele as it were a death neuer-ending which is no other but a fore-runner of that supreme and finall doome which God who will iustifie the sentence and execution of conscience shall in that great Day of Iudgement passe peremptorily on all the wilfully-disobedient transgressors of his Commandements Vse Take we heed then that wee neglect not the checks of conscience when wee are bent vnto sinne nor despise the iudgement of conscience when we haue sinned but make haste by repentance in faith to be reconciled to God and it for otherwise God will ratifie the sentence of conscience at the last Day on all impenitent sinners and albeit now many such by their wealth and hearts ease are rockt asleepe by iesting merry tales eating drinking and gaming are cast into a spirit of slumber yea although the vnruly perturbations of their worldly lusts and affections be now so lowd that the voyce of their conscience condemning their wicked wayes and workes cannot bee heard yet the Day shall come and it will be a dreadfull Day for them when these worldly negotiations shall cease and all fleshly perturbations shall be silent and conscience shall be so shrill that they shall both heare it and be thryld at it and gnash Reuel 16. 11. with their teeth and gnaw their tongues for indignation to see how God taketh part with it against them O what horrour and confusion shall then couer the faces of such as by a multitude of carnall pleasures and worldly cares and affaires drowne and cry downe the voyce of conscience by which their euill wayes and workes are condemned as the Drums and Tabrets 2. King 23. 10. in the sacrifices of Molech did the cry of the infants which in Tophet were burned But on the other side O what honour and exaltation shall crowne the heads of those which heare and obey the voyce of conscience by the light of Gods Word rightly informed which lend their eares whilest this good Cassandra spends her tongue and by her in all their actions are willingly guided and directed And so much if not too much may suffice to haue beene spoken generally of conscience it selfe as in her nature properties and offices in her power command and Soueraignty she is considered to bee great Now by Gods assistance vnder the conduct 2. Part. of his feare and your fauour I will proceed to commend to your view and entertainement especially an vpright conscience as in her causes and effects her proiects and priuiledges she is found to bee singularly good and that 1. Bernard Bona conscientia turbata 2. Bona conscientia tranquilla not as she is in continuall conflict with the flesh rebelling against the Spirit and so afflicted with the sanctified dolours of the new birth but as it is after regeneration quieted with the sence of remission of sinnes and reconciliation to God in Christ and so excusing cleering chearing and comforting the soule of the sound Christian In respect whereof some call it The Paradise of the soule The Iubile of the heart Laetitia cordis quasi latitia A surpassing inward solace so dilating and inlarging the heart for some good in possession more in expectation that the ioy thereof cannot well bee suppressed or expressed And hence in a common popular apprehension it is said to bee a ioyfull remembrance of a well led life ioyned with an hopefull expectation of a comfortable death and glorious resurrection S. Paul in respect of the mindes tranquillity Phil. 4. 7. inioyed thereby termeth it a peace which passeth all vnderstanding like to the hidden Manna and white stone wherein a name was written which no man knoweth but hee that inioyeth it Reuel 2. 17. Salomon that kingly Reu. 2. 17. Preacher pointing at the peerelesse pleasure and immutable comfort of a good conscience compares it to a continuall feast farre excelling Pro. 15. 15. Mishteh tamid the royall feast of Ahashuerus which lasted but nine-skore dayes for this feast of a good conscience whereat the Angels are Cookes and Butlers and the blessed Trinity gladsome ghests as Luther boldly speakes without intermission Luth. in Gal. of solace or interruption of society is a continuall feast A feast in life and health refreshing the soule with dainty cates of diuine comforts A feast in sicknesse when worldlings hopes hang downe their heads like a Bulrush and lag like a Ruffians starcht Ruffe in a storme of raine yea in death a feast when comfort is worth a world and all worldly comforts and comforters forsake vs yea in the Day of Resurrection and after that Day when all these shaddowes shall flie away a feast for euermore No maruell then that Saint Bernard being rapt and rauished heerewith breaketh foorth into the singular commendation of the admirable endowments thereof saying Bona conscientia est Be◠in form hon vit titulus religionis templum Salomonis ager Benedictionis hortus deliciarum gaudium Angelorum c. A good conscience is the Title and Crowne of Religion the Temple of Salomon the field of Benediction the Garden of delight the ioy of Angels and Sanctuary of the holy Ghost c. But because these the like allusiue notions of a good conscience frequent in the Fathers are magis sloridae quà m solidae more pregnant for wit then profitable for present vse I will say to them as Iehu to the messenger of Iehoram 2. Kin. 9. 18. 2. King 9. Turne behind me and will take hold of that more sound description thereof by Isiodore affirming that a cleere or inoffensiue conscience is such a one Quae nec de praeterito iustè accusatur Isiod in 2. l. soli loq nec de praesenti iniustè delectatur nec de futuro sollicitè perturbatur that is which is neither iustly accused for things past nor vnlawfully delighted with things present nor anxiously troubled for things to come This clearing chearing conscience and that Note perfectly good Adam only had in his Creation whilest in Paradise hee walked with God without sinne and without feare in the state of innocency But now there is no way to come to it to attaine and haue a quiet conscience and that but imperfectly good after regeneration but onely by the mediation and reconciliation of Christ Being iustified by faith in
in regard of the combate which is betwixt the flesh and the Spirit in the most Regenerate he did sometimes the euill hee would not and did not at other times the good hee would and so was vnwillingly defectiue through natures frailty and weaknesse but yee not wittingly offensiue through sins malignity and peruersenes For the power of a good consciēce preserued him so vpright that as a square Cube or homo quadratus he was the same which way soeuer he were turned to God or man to company or himselfe alone vpon all occasions and occurrences he held his owne and desired alwayes in all things to walke honestly Heb. 13. 18. Vse It is farre otherwise God knowes and experience shewes in too many now adayes which haue weake crazy consciences and as distempered braines their turbida lucida interualla their good and euill dayes who like Mercury amongst the Planets are of a variable constitution fast and loose strict in some things loose in other godly in one company and prophane in another vp and downe off and on in and out almost at euery turne who can indifferently brooke all companies and conuerse with all manner of persons If they be ruffians blasphemers drunkards they can play the good fellowes with them If they be good men which feare God they will discourse of poynts of Religion and adioyne themselues to their society as if there were good agreement betwixt light and darknesse righteousnesse and vnrighteousnesse God in the one and Belial in the other To speake to the present occasion In the cause and case of Titius their kinsman or rich friend and neighbour they can be precise and peremptorily forward by all meanes to promote it But in as good a suite and iust a cause of Sempronius a stranger or meane-stated-man they will bee retchlesse and remisse not caring how hee bee wronged in it I would to God the consciences of more then a good many of our Magistrates were not such but commonly such they are who though they professe and pretend that in places of Iudicature they will heare the suites of poore and rich with equall patience and attention examine and censure all controuersies indifferently without preiudice partiality and needlesse protraction yet when it comes to proofe they prooue farre otherwise and like in truth to a fishing rod which standeth straight when a Menow or Gogin or smal fish is taken but boweth and bendeth and the line sometimes breaketh too when a Peale or great fish is to be drawne vp So when the Law hath canuased and caught a poore man being persecuted by the rich then iust Iudgment proceedeth speedily but when the rich and mighty ones are haply taken in their ouer-takings and lawlesse dealings and brought within compasse of the Lawes censure then O cruell pity there is much yeelding bending bowing and sometimes breaking too to free them from the penalty and vigour of the Law c. Neither is this the fault only of some chiefe Magistrates and ministers of iudgement but the vsuall preuarication of many mercenary Lawyers Iurors witnesses and such like instruments of Iustice whose weake consciences at the command of gaine or greatnesse as at the view of Medusaes stupifying head either stretch as Chiuerell in the raine or shriuell vp as parchment against the fire and so giue way if not warrant to the works of iniustice whereby innocency is wronged good lawes are deluded godly men dis-heartened and God himselfe dishonoured And here I could open a mystery of iniquity and shew quibus apicibus appendicibus iuris innocens torquetur à causidico dum causa torquet nocentem that is with what quirkes and trickes the innocent party is by the Lawyer wrung and put to the worst notwithstanding the goodnes of his cause and the Law it selfe hath driuen his aduersary to the wall Yea I could iustly inueigh against the dreadfull licence of inferences amongst our English pleaders in cases criminall whereby it often comes to passe that vpon very nice poynts innocents haue bin condemned as Edward Earle of Warwick was in Henry the seuenths dayes and the Duke of Somerset in Henry the sixths c. Yea I could here exhibit a bill of wofull complaint in the name of many poore impotent innocent men and women First against those aduocates which with their Clyents great cost and their owne small conscience maintaine contentions because contentions maintaine them and by English delayes worse then Spanish Strapados Marnix protract their suits in Law till they bee non-suted of life Secondly against those Iurates and witnesses which without heed-taking to their hearts that they conceiue no malice to their hands that they receiue no bribes to their eares that they heare no false accusation to their eyes that they see no wrong to their feet that they be not swift to shead blood as if all these outward senses of the body and the inward powers of the soule too were wholly corrupted doe without care or conscience feare of God or reuerence of man giue either Prou. 19. 28. vniust verdict in the cause or false euidence against the persons of their brethren and neighbours euen as by their passions they are ouerswayed 1. Kin. 21. or ouerwaighed by the purse or by their friends intreated or by their fellowes in Exod. 23. 2. euill perswaded These are sores which had need to be lanced that in time they might bee cured But because your Honours haue proceeded in some degrees of roundnesse against these inormities as you meet with them in your Circuit resounding onely in your eares what the Smith did in the Lantsgraues when he thought him too mild Durescite durescite for immedicabile vulnus-Ense recidendum est ne pars syncera trahatur I here refraine from further agitation of them or exclamation against them in particular not ceasing yet to admonish in generall all such as finde themselues guilty of so corrupt dealings and cursed doings that they blot out of the booke of conscience their sinnes by repentance and by vnfained sorrow of humbled contrite hearts deprecate the iudgements due vnto them for the same and for the time to come beware of doing more harme to a man for a little pelfe then euer they can doe him good againe with all their policy or power Beware of cutting asunder the sinewes of the Common-wealth and of poysoning the pure breath it drawes by peruerting Iustice and abuse of the Lawes Take heede by the bloody end of Ahab and his seed that yee seeke 1. King 21. 20. not vnder colour of Law to rob your neighbour of his field and life For though Naboth thy neighbour be dead and cannot be reuenged of thee yet thy conscience the Lords Ambassadour will meet thee as Elias did Ahab and tell thee Thou hast sold thy selfe to worke wickednesse abominable and bring thee tidings of vengeance vnauoydable Be warned by the tragicall issue of Iudas his treason that either to Math. 27. 5. please
Gods Law imitate his steps haue no respect of persons in iudgement feare not the face of any man but let the feare of the Deut. 10. 18. Isa 11. 5. Lord with whom is no defect no obliquity no partiality no iniquity bee vpon you and remember as at all times so especially in Iudiciall places God is present with you and vieweth narrowly all your doings hee standeth in the Psal 81. 1. assembly of Gods such are yee nuncupatiuè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but yee shall die like men so fraile yee are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore take heed what ye doe and make account this day that yee shall one day render an account for whatsoeuer yee haue done before that righteous Iudge of all the world which iudgeth all righteously O then gird vp your loynes with Iustice and put on Righteousnesse for an Habergeon Iudge not according to the appearance Ioh. 7. 24. but iudge righteous iudgement and let the fire of zeale for truth and equity be so inkindled that the Oyle of mercy be not vtterly consumed Suffer not an Abimelech vpon the malicious 2. Sam. 6. 22. accusation of a Doeg to be destroyed or a Mephibosheth 2. Sam. 16. 3. vpon the pick-thanke insinuation of a Ziba to be spoiled or a Ioseph vpon a wanton Gen. 39. Mistresses allegation to bee imprisoned or a Naboth vpon Iezabels letter to bee depriued 1. King 21. vineae vitae But heare the causes of your Brethren without preiudicate impiety iudiciously examine them without sinister obliquity and sincerely iudge them without vniust partiality Deut. 1. 17. and laying aside all respect of persons and popularity according to the Lords Commandement Deut. 1. Let the cause of the poore and needy come in equall ballance with the rich and mighty deferre not the hearing and determining of their suites from day to day from Terme to Terme lest it fare with them as it did with the Haemorâ—ese Mark 5. which was diseased Mark 5. 25. 12. yeeres together and when she had spent all on Physicians was not awhit the better or as it did with the weake person Ioh. 5. which had Ioh. 5. 5. beene diseased eight and thirty yeeres and sate in the porch of the poole of Bethesda but might not be healed because for want belike of stirring Angels hee could get none to put him into the poole immediately after the Angel had stirred it For as Salomon saith The gift Pro. 18. 16. of a man inlargeth him and bringeth him before great men that is maketh roome for him and procureth him accesse to the presence of such as are in authority whereunto the poore by reason of penny-peeking pull-backes may not approch Well whatsoeuer they cannot effect for want of meanes performe yee in the abundance of mercy pitty their cases regard their complaints in loue to God and God with Pro. 11. 17. his all-sufficient loue will certainely repay all your loue shewed to them And as for bribery the bane of all truth and Amos 5. 12. equity worthy to be rewarded with Gehasies leprosie if it dare at any time to draw neere vnto you O cast it off from you as Paul did the Acts 27. Viper from his hand and as Peter did Simon Acts 8. Magus his present with indignation of heart For fire shall deuoure the houses of Bribes Iob Iob 15. 34. 15. Contemne the wedge of gold the molten Calfe which so many worldly Idolaters crouch vnto Abhorre the gathering of riches by a Pro. 21. 6. deceitfull tongue which is a vanity tossed to and fro of them that seeke death Remember the end of Balaams wages and Iudas his Bagge and Beware sell not thy countenance thy tongue thy silence thy clients cause thy neighbours life liuelyhood or credit or thine owne conscience of truth or peace of conscience for any benefit or Bribe whatsoeuer though neuer so secretly tendred vnto thee Turpe quid ausurus te sine teste time Feare thine owne selfe without another witnesse whensoeuer thou art going about any wickednesse Doct. For without a sharpe-sighted witnesse thou canst neuer bee as long as Gods Intelligencer and Spie conscience is within thee which seeth in the greatest darkenesse heareth the softest whisperings and Elisha-like knoweth what is 2. King 6. 8. contriued in the most priuate counsels of the Aramites This saw well enough when Achan hid the Iosh 7. wedge of gold in the earth Iosh 7. This looked Dauid in the face and made him blush when he 2. Sam. 11. sought to haue his vnlawfull pleasure of Bethsheba This beheld the Idolizing Elders of Israel Ezek. 8. 12. Ezek. 8. when in their secret Oratories offering incense to their Images they blest themselues with this base delusion Tush God sees vs not This beholdeth the blood-sucking Vsurer in stead of lending and looking for nothing againe as Christ commandeth eating Luk. 5. 35. Deut. 23. 19. out and consuming his needy Brother to the bare bones which God forbiddeth Exod. 22. 25. This looketh vpon the crafty Merchant selling dayes and moneths and yeeres at a higher rate then his wares and if they bee too light or too deare by false measures and oathes making amends for both secretly checks him for making guile his gaine and holding the ballance Mica 6. 10. of deceit in his hand the treasures of iniquity in his house Mic. 6. and if he amend not will openly prooue it vpon him that whatsoeuer is gotten by craft and cruelty the diuels Alchimy is as wild-fire in the purse and shall at length turne to Banqueruptisme and beggery To be short conscience as a close Intelligencer is priuie to the secretest actions and intentions of euery corrupt Iudge which turneth Amos 6. 12. the fruit of righteousnesse into Wormewood Amos 6. and by not pressing iustice on the vniust suffereth the iust to bee oppressed with iniustice Ier. 5. 28. Ier 5. Of euery corrupt Lawyer who helpeth his Clyents cause as the Woolfe did the sheepe of his cough by sucking his blood who by quirkes and deuices varnisheth falsehood and wrong and iustifying the wicked for Esa 5. 18. a reward taketh away the righteousnesse of the righteous from him Of euery corrupt Iuror Questman which in his quicke preiudiciall conceit resolueth on the verdict before the cause be opened and euidences produced and of euery corrupt Witnesse who mocketh at Iudgement Prou. 19. 28. Prou. 19. And with the hired rake-hels of Iezabel making no bones to sweare and forsweare to the dishonour of God hurt of his neighbour delusion of the Iudge and confusion of his owne soule beareth rash and vnrighteous testimony in matters controuersed Thus the conscience of these and of euery of these vieweth and knoweth what they doe or intend to doe and if it perceiue that they wittingly and wilfully doe transgresse will not spare to tell them to their faces one by one as